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FROM 


Glory  to  Glory 


OR 


The  Christian's  Glorious  Ministry 


BY 

MARIA  LYDIA  WINKLER 

BETH-HANAN 

PUBLISHED     BY 

DEMPSTER    BROS. 

35  Glen  Park  Avenue,   San  Francisco 

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COPYRIGHT  APPUED  FOR 

BY 

M.  I,.  WINKI,ER. 
1903. 


117022 


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117033 


A  MESSAGE  FROM  MY  SHEPHERD'S  PEN. 

First  Congregational  Church.  San  Francisco.  Cal. 

GLORY  and  sacrifice  are  intimately  related.  We  do  not 
always  bring  them  so  closely  together  in  our  thoughts 
as  the  Savior  has  done  in  His  life.  The  greatest  sac- 
rifice along  the  line  of  our  Heavenly  Father's  leadings  means 
the  greatest  glory  for  His  cause.  Every  servant  of  His  who 
has  learned  how  to  lay  aside  self  for  His  sake  and  to  suffer  and 
be  strong  is  glorifying  Him.  In  this  case,  this  book,  though 
the  public  may  not  know  it,  is  the  outcome  of  a  life  of  sacrifice 
thoroughly  devoted  to  one  great  purpose,  and  its  ideals  are  the. 
very  highest  because  they  are  copied  from  the  Master ;  and  it 
is  sent  forth  in  the  hope  that  others  may  catch  the  spirit  which 
it  embodies  and  may  go  and  do  likewise.  It  has  been  the  result 
of  toilsome  days  and  sleepless  nights,  not  only  for  the  purpose 
of  writing  but  also  for  setting  the  type  and  preparing  the  book 
for  publication.  Rarely  has  one  so  completely  put  the  whole 
life  into  a  publication  as  has  the  author  of  this  book,  and  it  is 
sent  forth  with  many  prayers  that  it  may  prove  a  blessing 
to  others. 

GEO.  C.  ADAMS. 


s      '      £    Xf  <<Z=  .'-V 


From  Glory  to  Glory 


PREFACE. 


"  From  Glory  To  Glory  "  has  its  own  little  history. 

As  a  rule,  an  author  filled  with  a  theme  makes  up  his  mind  to  write 
a  book.  He  plans  for  it,  works  it  out,  and  when  the  manuscript  is 
ready — and  the  money  at  least  in  sight — he  takes  it  to  the  printer, 
receives  it  complete  from  the  binder,  hands  it  over  to  the  bookseller 
and  then  watches  the  results. 

Not  so  this  book,  on  scarcely  any  point. 

Some  years  ago  the  word  "  glory  "  seemed  to  light  up  whenever  I 
came  across  it  in  my  Bible  study.  I  began  to  mark  it  in  red ;  somehow 
it  fascinated  my  soul. 

In  May,  1902,  I  received  an  invitation  from  friends  in  Montclair,  Den- 
ver, Col.,  to  make  my  home  with  them.  I  felt  that  God  was  preparing 
some  work  for  me  which  would  require  the  quietness  of  a  beautiful 
home  and  the  inspiration  of  friendly  surroundings.  I  thankfully 
accepted  the  invitation.  To  that  twin-household  I  dedicate  this  book, 
as  well  as  to  all  those  who  by  advice  or  action  have  furthered  its  devel- 
opment and  final  publication. 

How  the  thought  came  to  study  up  and  write  out  that  subject  I  can- 
not tell.  All  I  know  is  that  suddenly  I  found  myself  in  the  midst  of 
material  that  sometimes  threatened  to  crush  me  by  its  depth  and  wide- 
ness.  If  I  had  known  what  it  involved  I  should  probably  never  have 
dared  to  put  my  hand  to  it.  But  that  is  God's  w^ay  :  He  often  leads  us 
into  a  maze  like  in  a  dream,  and  we  only  find  it  out  when  we  are  right 
there.     Unable  to  go  back,  we  have  simply  to  trust  for  the  way  out. 

In  the  Norwegian  fiords  among  the  Lofoden  Islands  on  the  way  to 
the  North  Cape  we  see,  terror-stricken,  our  vessel  steam  straight  toward 
a  rocky  wall.  We  look  at  the  captain,  but  he  seems  to  think  it  all 
right,  he  even  dares  to  smile  at  his  passengers'  telling  looks. 

For  that  wall  is  no  wall,  it  is  only  a  mass  of  separate  rocky  moun- 
tains ;  and  suddenly,  just  before,  according  to  all  appearance,  we 
are  about  to  clash  against  them,  a  small  rent  appears  which  enlarges 
moment  by  moment,  until  the  blue  sky  and  a  water  street  separate  the 
almost  perpendicular  dark  rocks. 


VI  PREFACE. 

Such  a  way  out  has  not  been  lacking,  when  during  this  work  my 
boat  seemed  to  run  against  a  wall. 

The  rough  copy  was  ready  in  August,  1902  ;  in  September  I  arrived 
in  San  Francisco.  Another  month's  work  got  it  ready,  as  I  thought, 
for  some  publisher  who  would  take  it  off  my  hands  and  leave  some- 
thing there  in  exchange.  I  had  an  offer,  but  I  could  not  see  the  Lord 
put  His  seal  to  it.  On  the  contrary,  in  His  own  way  He  opened  another 
door  which  led  me  to  the  place  where  I  am  now  working  on  the  book. 

How  it  was  ever  possible,  without  capital  and  with  scarcely  any 
knowledge  of  the  trade,  there  to  be  admitted  to  the  privilege  of  setting 
the  type  for  it  myself  is  a  mystery  to  me — it  was  God's  hand. 

He,  in  His  lovingkindness,  had  selected  from  among  all  the  printing 
offices  and  their "^bosses  in  the  city  the  very  best  for  me.  Away  from 
down-town  life,  leading  off  the  eucalyptus  avenue  with  its  peculiar 
charm,  its  fragrant  air  and  flower  gardens,  a  little  aside,  an  idyll,  with 
the  grey  church  spire  among  the  tops  of  the  trees  and  the  picturesque 
windmill  to  the  right,  there  lies  the  place  where  for  almost  a  year  I 
have  been  favored  to  enter  morning  by  morning. 

But  as  soon  as  the  door  closes  the  idyll  disappears  and  regular  Amer- 
ican business  life,  kept,  though,  within  bounds  by  the  reins  of  refine- 
ment, pervades  the  ofl&ces  and  workrooms,  only  with  this  difference 
from  many  others  that  it  is  built  and  conducted  on  such  just  prin- 
ciples of  righteousness  as  to  give  you  perfect  rest  and  confidence  when 
you  see  your  job  go  "on  the  hook  "to  be  attended  to  by  the  skillful 
ofl&ce  hands.  It  is  one  thing  to  be  benevolent  once  in  a  while  and  hand 
out  a  few  hundred  dollars  not  always  gained  in  a  benevolent  way  ;  it  is 
another  thing  to  always  give  your  customers  their  money's  worth,  and 
sometimes — as  in  my  case — more  than  money  could  ever  pay,  instruc- 
tion and  a  pruning-knife  lying  close  by  the  copy. 

I  had  just  dabbled  a  little  bit  with  the  type  some  years  ago,  without 
any  principle  or  intent  to  learn  it,  in  a  friend's  office.  If  now  I  know 
something  more  it  is  due  to  the  government  under  which  I  was  placed 
and  to  the  kindness  of  my  fellow  workers. 

In  that  unique  place,  dear  to  me,  there  is  being  played  from  day  to 
day  by  the  staff  of  the  printer  musicians,  unconscious  to  themselves, 

The  Symphony  "From  Gi^ory  To  Gi^ory." 

It  is  a  world  en  miniature,  no  unworthy  picture  of  the  Spirit's  work 
done  through  the  Word  in  this  universe. 


PREFACE.  VII 

It  is  the  trade  which  embodies  and  materializes  word.  Word  enter- 
ing sometimes  in  very  poor  handwriting  goes  forth  in  glory  shape  after 
it  has  passed  through  the  process  of  setting,  correcting,  revising,  lock- 
ing up,  presswork,  trimming.  Thus  we  in  receiving  the  Word  often 
form  a  wrong  idea  ;  but  pointed  out  to  us,  reshaped  by  the  mind  of  the 
meek  and  put  down  as  truth,  the  Word  is  "established,"  waiting  to  be 
"  adorned  "  by  a  good  conversation. 

The  printer's  trade  has  a  language  of  its  own,  as  also  the  spiritual 
world.    It  is  very  telling,  very  interesting,  very  comical  to  the  beginner. 

The  work  both  claims  and  affects  your  spirit,  soul  and  body.  The 
first,  if  willing  and  diligent,  is  being  educated  ;  the  second  either  ele- 
vated or  corrupted  ;  the  third — used  up. 

Without  the  working  of  the  spirit  the  letters  remain  dead,  nothing 
but  bits  of  metal  lying  in  their  respective  cases.  But  when  through  the 
compositor's  hand  the  author's  spirit  enters  and  puts  them  in  their  right 
places  they  are  "  quickened,"  they  become  life  and  life-giving. 

It  is  work  done  only  "  line  upon  line,  precept  upon  precept,  here  a 
little  and  there  a  little." 

It  is  work  that  betrays  the  workman  as  no  other  ;  it  does  not  cover 
up  carelessness,  incapability,  imperfection — "  be  sure  your  sin  will  find 
you  out  " — nor  does  it  magnify  any  defects.  The  "  proof"  is  the  cor- 
rect copy  of  the  work.  Our  lives  are  "  epistles  *  *  *  written  in  fleshy 
tables  of  the  heart."  Receiving  them  back  in  the  evening  from  the 
hands  of  the  Proof  Reader  we  often  have  to  exclaim  :  "The  mistakes 
of  my  life,  oh,  how  many  !  " 

The  life  of  that,  whole  machinery  is  centered  at  the  desk,  a  symbol 
of  the  absolute  Authority  that  rules  the  universe.  The  Godhead,  the 
Source  of  Wisdom  and  Power,  makes  the  plans  for  heaven  and  earth 
as  He  will  ;  the  Mediator,  by  His  perfection  of  skill  and  understanding, 
carries  those  plans  out,  even  to  the  extent  of  suffering,  of  laying  down 
His  life,  being  the  Master,  yet  making  Himself  the  Servant  of  all ;  the 
Spirit,  the  Finger  of  God,  books  all  that  comes  in,  passes  through  and 
goes  out,  for  the  day  when  all  the  books  shall  be  opened. 

The  '*  man  at  the  desk  "  holds  the  work  in  his  hands,  whether  those 
three  offices  are  combined  in  one  person  or  represented  by  two  and 
three. 

At  the  desk  there  is  distributed  "  to  every  man  his  work,"  and  there 
it  has  to  pass  in  review  when  done. 

"Redeem  the  time,  give  account,"  say  the  tags  which  in  the  evening 
are  placed  by  the  worker  on  the  desk. 


VIII  PREFACE . 

Due  reward  comes  from  the  desk  as  well  as  the  farewell  "  thou  may- 
est  be  no  longer  steward;"  teaching,  encouragement,  inspiration,  no 
less  than  reproof  and  judgment  if  deserved. 

"Gather  the  crumbs  that  nothing  perish,"  says  one  look  from  the 
desk  that  has  discovered  some  letters  on  the  floor,  while  there,  too, 
any  worthless  material  is  ordered  into  "hell,"  the  box  for  waste  metal. 

But  where  is  music,  where  is  the  symphony  "  From  Glory  to  Glory  ?  " 
Ah,  listen,  it  is  all  music.  Don't  you  hear  those  runs  of  scales  and  bro- 
ken chords,  from  up  and  down,  all  meeting  in  the  center ;  the  hum- 
drum of  the  machinery  below  from  the  deepest  bass  to  the  highest 
treble  ;  the  clicking  of  the  letters  dropping  into  the  empty  case  ;  the 
ring  of  the  telephone  and  the  rich  variety  of  the  hello  ;  the  crash  of  pi 
and  a  mischievous  "you  dropped  something;"  the  twelve  strokes  of 
the  clock  at  noon  followed  by  a  confusion  of  tripping  feet  hurrying 
home  ? 

But  through  that  little  world  en  miniature,  above  all  its  toil,  its  joys 
and  woes,  there  rings,  unnoticed  by  the  crowd  but  sweet  to  him  whose 
ear  has  been  opened  to  hear  it,  the  song  oj  hope,  a  spring  of  elasticity 
and  inspiration. 

Though  coming  from  the  grinding  of  the  shaft  those  notes  are  clear 
and  melodious,  repeating  the  strain  o'er  and  over  again  :  '*  Hope,  only 
hope !  " 

It  is  the  grinding  of  the  shaft  of  nature  which  has  given  birth  to 
hope.  "The  whole  creation  groaneth  *  *  *  even  we  ourselves  groan 
within  ourselves  waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
body  ;  for  we  are  saved  by  hope.'''' 

Peal  on,  then,  buoyant,  sweet  song  of  hope,  in  that  little  world,  in 
the  large  world,  till  hope  will  be  no  more — all  shall  be  Gi^ory. 


INDEX 

Page 

A  Message  from  My  Shepherd's  Pen 

Preface 

Introduction , 9 

The  GIvOry  of  God 20 

The  Original  Glory,  or  the  Glory  of  the  Son  of  God 28 

For  Guidance 30 

For  Judgment 32 

For  Holiness 37 

The  Shechinah  Glory 38 

The  Glory  of  Jesus,  the  Son  of  Man,  or  the  Glory  Bestowed 

upon  Him 44 

His  Ivifework,  to  Receive  Sinners  into  the  Glory  of  Ged 48 

Audible  and  Visible  Communication  from  Heaven 51 

Majesty  Manifested  when  Transfigured 52 

His  Resurrection  and  Ascension 54 

His  Inheritance  in  the  Saints 63 

His  Coming  in  Glory , 65 

The  Rapture  and  the  Revelation 66 

Israel  My  Glory 70 

The  Kingdom 71 

How  Did  Jesus  Glorify  God  ?. 81 

The  Teacher  of  Truth 85 

The  Humble  MevSsenger 102 

The  Obedient  Servant 112 

The  Friend  of  Sinners 123 

The  Faithful  Shepherd 130 

The  Powerful  Mediator 134 

Moses'  Glory,  or  the  Old  Covenant  Glory 138 

Privileged  to  Commune  with  God,  the  Lord  Jesus  and  Angels 

Face  to  Face 141 

A  Mediator  between  God  and  Man 143 

Moses'  Authority  Acknowledged  by  Jesus 145 

The  Glory  of  Moses'  Countenance 146 

The  New  Song  of  Moses  and  the  Lamb 14S 

The  Glory  of  His  Ministry 150 


X  INDEX. 

Page 

The  Ministration  of  the  I^aw . .  152 

The  Ministration  of  Condemnation 159 

The  Ministration  of  Death 167 

How  Did  Mosks  Gi,orify  God  ? 174 

By  Faith 187 

By  Obedient  Trust 189 

By  Self-Denial   193 

By  Prompt  Obedience 195 

By  Humility  196 

By  Unselfish,  Persevering  Prayer 198 

Longing  to  See  the  Glory  of  God 202 

By  a  Praising  Spirit 204 

Our  Glory,  or  the  Christian's  Gi,orious  Ministry 208 

What  Is  That  Glory  ? 214 

Not  the  Glory  Originally  Intended 214 

Not  His  Glory 215 

As  He  Is 215 

The  Creation  Delivered  from  Corruption 219 

Called  unto  the  Obtaining 220 

His  Part 221 

Our  Part 225 

Some  Paths  to  Glory 230 

Affliction 230 

By  Well-Doing 233 

Souls  Won  for  Jesus 235 

Our  Glorious  Ministry,  the  Radiancy  of  the  Joyful  Message  of 

Christ's  Glory 239 

The  Ministration  of  Reconciliation , .    248 

The  Ministration  of  Righteousness 250 

The  Ministration  of  the  Spirit 256 

The  Holy  Spirit  a  Gift 257 

Light 259 

Life 260 

Liberty .266 

The  Fruits  of  the  Spirit 269 

*  The  Ministration  of  the  New  Testament 270 

The  Ministry  to  the  Saints 274 

The  Ministry  of  Authorities 277 


INDKX.  XI 

Page 

How  Can  We  Glorify  God  ? 280 

By  Knowledge 285 

By  Power , 288 

By  Patience 294 

By  Fruitfulness 298 

By  Peacefulness 300 

By  Joyfulness 302 

By  Every  Good  Work — a  Walk  in  Love 307 

By  Growth,  or  Changed  from  Glory  to  Glory 317 

Seeking  for  the  Glory  of  God 318 

The  Right  Attitude 320 

Absolute  Calm  before  the  Lord 322 

Apart  with  God 323 

With  Uplifted  Face 327 

Uninterruptedly — Abiding 327 

With  Open  Face — Reflecting  Glory 331 

But  How  Can  We  ?  or  the  Grace  Chapter 334 

Born  Again 335 

Baptized  with  the  Holy  Ghost 337 

Baptized  with  Fire 340 

Strengthened — Kept  by  Grace 345 

CONCivUSiON 348 

Therefore  We  Glory 348 

To  Him  Be  Glory 348 


SONGS 

Call  Me  Back  Again 80 

Adoration .209 

Fair  Glories,  Shall  You  Be  Mine  ? 227 

A  Happy  Life 305 

Kept  by  Grace 347 


INTRODUCTION, 


Enraptured  soul,  on  wings  of  pure  delight 
Take  now  thy  flight  ,\ 

Into  the  regions  of  light 
From  glory  to  glory. 

Glory  is  a  word  not  frequently  used  in  our  every-day  lan- 
guage. It  is  one  of  those  scriptural  terms  which  make  part 
of  the  Bible  student's  and  Bible  lover's  vocabulary,  the  pre- 
cious treasure  handed  down  from  generation  to  generation, 
and  which  nevertheless  remains  partly  or  altogether  meaning- 
less to  the  average  reader.  It  has  a  sweet  sound  to  the  be- 
liever's ear,  but  does  not  seem  to  convey  any  definite  idea  to 
his  mind. 

The  following  suggestions  may  possibly  be  helpful  to  the 
one  or  other  who  does  not  or  cannot  take  the  time  to  plunge 
into  the  ocean  of  wisdom  in  order  to  draw  out  understand- 
ing, that  pearl  of  great  price  whose  owners  are  called  blessed 
by  Solomon  the  Wise.  "  Happy  is  the  man  that  findeth  wis- 
dom, and  that  draweth  out  understanding!  Happy  is  every 
one  that  retaineth  her!  The  wise  shall  inherit  glory."  Prov. 
3:  13.  18,35. 

O  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge 
of  God,  those  crystal  waters  saturated  with  glory! 

*    *   * 

What  is  glory?  or,  rather,  in  the  first  place,  what  does  it 
not  mean,  that  little  word  so  often  misused  and  abused  during 
the  past  ages? 


lO  FROM   GLORY   TO   GI.ORY. 

*  *  To  the  glory  of  God ! ' '  was  the  funeral  song  which  the 
Catholic  priest  intonated,  while  he  carried  out  the  shameful, 
cruel  sentence  of  the  Spanish  inquisition  and  accompanied  a 
Jewish  victim  to  the  stake  to  burn  him  ' '  to  the  glory  of  God." 

'  *  To  the  glory  of  God !  ' '  was  the  battle  cry  of  a  fanatic 
crusader  when  that  *'  holy  army"  reached  the  city  of  Treves 
and  a  massacre  of  untold  brutishness  left  its  bloody  trace 
behind  in  the  once  prosperous  Jewish  settlement. 

*  *  Burn  the  Jew  to  the  glory  of  God ! ' '  re-echoed  an  Aus- 
trian paper  two  or  three  years  ago,  in  our  enlightened  age, 
thus  exposing  the  ignorance  of  man  concerning  the  Lord's 
Israel,  whom  He  calls  "  Israel  My  Glory." 

But  we  need  not  step  upon  such  an  unpopular  ground  in 
order  to  prove  that,  as  a  rule,  the  true  meaning  of  the  term 
"  glory  of  God"  is  hid  from  man,  even  Christians. 

"Glory  to  God!  "  shouts  sometimes  the  excited  **  Halleluia 
boy,  "  while  he  fills  his  own  pocket  with  self- glory.  Certain 
"jumpers,"  who  call  themselves  holiness  people,  carry  on  their 
dances  on  the  platform,  utterly  void  of  grace  or  glory  or  holi- 
ness, distasteful  to  the  spiritual  mind,  yet  they  do  it  as  they 
say  "to  the  glory  of  God.  "  David  dancing  before  the  ark, 
though  imitated  by  those  eccentric  people,  would  make  a 
wonderful  contrast  to  them. 

More  than  one  skirmish  has  been  displayed  on  the  religious 
battlefield  "to  the  glory  of  God,"  and  that  between  brother 
and  brother,  between  shepherd  and  shepherd,  between  church 
and  church.  -  What  a  spectacle !  and  all  "  to  the  glory  of 
God  !  " 

Therefore  the  study  of  that  word  may  not  be  altogether  in- 
appropriate, the  time  thus  spent  not  altogether  lost.  It  may 
make  us  both  more  thoughtful  in  its  use  and  more  joyful  in 
its  possession,  and  as  the  proverb  proves  to  be  true  that  "fools 
rush  in  where  angels  fear  to  tread,"  we  may  learn  to  "take 


INTRODUCTION.  1 1 

off  our  shoes  on  holy  ground,"  and  draw  nearer  the  burning 
bush  than  we  ever  dared  to  do  before. 

WHAT  IS  GLORY? 

The  definition  which  Webster  gives,  the  undisputed  author- 
ity for  the  English  language,  is  **  brightness,  splendor ^  Glory 
is  that  which  shines,  it  is  radiancy  brought  out  by  contrast 
with  the  surroundings,  it  is  contrast  and  contest  with  rivalry, 
opposition,  enmity. 

The  stars  may  sparkle  in  the  dark  blue  firmament  of  a  cold 
winter  night  and  appear  glorious  to  the  observing  eye;  but 
how  they  'fade  away  when  the  moon  spreads  her  luminous 
mantle  of  softly  tinged  light  over  the  star-spangled  sky, 
almost  bewildering  the  senses  which  are  open  to  and  receptive 
of  the  wonders  lavished  abroad  by  a  marvellous  Creator's 
hand.  The  glory  of  a  moon-lit  night  will  charm  the  spell- 
bound heart,  and  there  is  perhaps  nothing  that  weaves  the 
chains  of  human  love  tighter  around  the  two  who  feel  like 
blending  together  for  lifetime  than  the  moonbeams  with  their 
magic  power. 

But  let  the  sun  appear  in  glory,  and  those  earth  ties  seem 
to  fade  away,  while|  the  soul  is  lifted  above  its  personal  heart- 
ache and  joy.  Leaving  behind  what  is  material  and  terres- 
trial, it  soars  toward  the  one  spot  where  the  doors  of  the  glow- 
ing morning  sky  seem  to  open  in  order  to  let ' '  the  bridegroom 
out  "  with  his  chariot  and  horses  of  fire  to  run  the  race  of  the 
day.  Behind  those  morning  glories,  those  masses  of  molten 
gold  which  no  artist's  skill  can  render,  there  must  be  some 
splendor,  there  must  be  some  mj^steries  of  glory  which  my 
soul  would  find  out  if  it  could.  Not  here,  not  yet,  poor 
groaning  prisoner  while  in  the  earthen  tabernacle  ;  but  a  day 


12  FROM   GLORY   TO   GLORY. 

will  come  and  thou  shalt  take  thy  flight  and  thine  eyes  shall 
see  the  glory  of  God  enthroned  above  the  heavens. 

"  O  lyord  our  Lord,  how  excellent  is  Thy  name  in  all  the 
earth;  who  hast  set  Thy  glory  above  the  heavens!"  sings  the 
psalmist.  "When  I  consider  the  heavens,  the  work  of  Thy 
fingers,  the  moon  and  the  stars  which  Thou  hast  ordained, 
what  is  man  that  Thou  art  mindful  of  him!  "  poor  fallen  man, 
who  once  was  created  as  the  **  image  and  glory  of  God." 

The  visible  heavens  were  made  for  us  that  we  should  get  a 
glimpse  of  that  exceeding  glory  beyond.  The  sky  is  the  veil 
spread  over  it  so  as  to  adapt  the  radiancy  of  the  glory  to  our 
earthly  vision.  When  the  new  day  begins,  a  tiny  rent  is 
made  in  that  veil  by  the  Divine  hands  to  remind  us  of  our 
Creator  and  God  behind  and  above  it.  "The  heavens  declare 
the  glory  of  God  and  the  firmament  sheweth  His  handiwork. 
Day  unto  day  uttereth  speech,  and  night  unto  night  sheweth 
knowledge.  There  are  no  wocds,  and  without  being  audible, 
their  voice  is  heard. " 

All  those  celestial  bodies  are  instruments  of  glory  of  differ- 
ent grade.  The  same  shades  of  glory  are  found  in  living 
beings.  There  is  the  terrestrial  glory  of  man,  there  is  the 
celestial  glory  of  angels  who  have  lightened  the  earth  with 
their  brightness  on  their  godsent  errands,  there  is  the  une- 
qualled excellence  of  Him  *  *  who  only  hath  immortality, 
dwelling  in  the  light  which  no  man  can  approach  unto;  whom 
no  man  hath  seen,  nor  can  see;  to  whom  be  honor  and  power 
everlasting ! " 

Glory  is  also  sweetness^  the  perfection  of  beauty;  it  is 
purity  without  spot  or  wrinkle,  holiness  without  blemish. 

"  Consider  the  lilies  of  the  field,"  says  our  Lord,  "how  they 
grow;  they  toil  not,  neither  do  they  spin;  and  yet  I  say  unto 
you  that  even  Solomon  in  all  his  glory  was  not  arrayed  like 


INTRODUCTION.  1 3 

one  of  these."  In  His  sight  lilies  were  glorious,  whether 
clothed  in  pure  white  robes  or  in  the  glowing  Oriental  colors. 

In  the  sight  of  God  the  hoary  head  is  a  crown  of  glory,  if 
found  in  the  way  of  righteousness;  yea,  "the  beauty  of  old 
men  is  the  grey  head,"  say  the  Scriptures.  How  loving  and 
gentle  God  is  that  He  mentions  such  apparently  unimportant 
things  in  the  Word  of  life!  '*  If  a  woman  have  long  hair,  it 
is  a  glory  to  her."  What  a  grief  it  must  be  to  God  when 
women  turn  their  glory  into  shame,  when  they  try  to  entice 
men  to  forbidden  pleasure  with  that  very  beauty  unfastened, 
hanging  down  as  so  many  fishhooks,  thus  yielding  the  hair, 
their  glory,  as  a  servant  to  uncleanness  and  to  iniquity,  the 
wages  of  which  is  death. 

Look  up  to  the  mountains,  the  snow-covered  peaks  glitter- 
ing in  the  blaze  of  daylight !  Is  not  your  heart  thrilled  with 
rapture  while  you  breathe,  so  to  say,  the  atmosphere  of  spot- 
less purity,  a  foretaste  of  eternal  bliss,  when  "in  Thy  light 
we  shall  see  light,  drinking  of  the  rivers  of  Thy  pleasures  for 
evermore?"  Those,  too,  are  glories  which  God  has  placed 
before  us  for  our  good  and  our  edification  as  a  type  of  the  un- 
seen splendor  of  His  own  person.  "Who  is  like  unto  Thee, 
O  Lord,  glorious  in  holiness,  fearful  in  praises?"  And  thus, 
some  day,  He  will  make  His  whole  creation  a  glory  and 
beauty  to  Himself,  sanctifying  and  cleansing  us  "that  He 
might  present  to  Himself  a  glorious  church,  not  having  spot 
or  wrinkle  or  any  such  thing,  but  that  it  should  be  holy  and 
without  blemish." 

Israel,  too,  shall  be  made  "a  crown  of  glory  in  the  hand  of 
the  Lord  and  a  royal  diadem  in  the  hand  of  thy  God."  "In 
that  day  shall  the  Lord  of  hosts  be  for  a  crown  of  glory  and 
for  a  diadem  of  beauty  unto  the  residue  of  His  people,"  and 
'  •  the  Branch  of  the  Lord  shall  be  beauty  and  glory  for  them 
that  are  escaped  of  Israel."  "Let  Thy  work  appear  unto 
Thy  servants  and  Thy  glory  unto  their  children!  " 


14  FROM    GLORY   TO   GLORY. 

Glory  is  majesty^  and  pomp,  and  wealth.  It  is  spanned  in 
rainbow  colors  across  the  sky,  when  the  sun  carries  the  vic- 
tory over  the  darkening  clouds  as  they  dissolve  in  beneficial 
spray.  It  sparkles  in  the  water  of  the  diamond  and  the  pearl. 
It  is  the  girdle  of  glory  of  the  Lord  of  hosts,  the  brightness 
which  Kzekiel  saw  round  about  the  likeness  of  a  man  on  the 
throne. 

Glory  is  the  result  oi  power  exhibited,  it  is  the  victory  of 
light  over  darkness,  of  knowledge  over  ignorance,  of  strength 
over  opposition  in  whatever  shape  it  may  approach  God  or 
man.  It  is  excelling  power,  greater  than  enemies  and  obsta- 
cles. Power  when  left  alone  is  waste  and  lost,  but  when 
tested  it  is  made  manifest.  It  develops  strength  into  virtue, 
it  gathers  laurels  and  a  crown  of  glory  by  overcoming  the 
opponent.  The  greater  the  enemy,  the  greater  the  glory  of 
victory.  Power  is  productive  as  well  as  destructive.  The 
physician  gets  glory  from  battling  with  sickness  and  death. 
The  scholar,  scientist,  mechanic  are  crowned  with  honor  and 
glory  when  heretofore  unknown  powers  are  forced  to  come 
out  of  their  hiding  places,  where  they  had  rested  for  many 
centuries,  to  take  off  their  gravecloth  from  face,  and  feet,  and 
hands,  and  to  serve  man  for  whom  they  were  made. 

While  those  create  blessings  by  their  life  battle,  the  soldier 
or  the  pugilist  receive  the  laurel  wreath  after  having  stepped 
over  bodies  with  fatal  strength,  a  bloody  trophy  of  doubtful 
honor. 

We  see  a  type  of  such  glorious  power  in  nature,  too.  The 
lightning  flashes,  the  thunder  rolls.  It  has  chosen  the  victim; 
it  strikes  it  with  unparalleled  velocity  and  accuracy;  the  work 
of  destruction  is  done — but  it  was  glorious.  "The  God  of 
glory  thundereth,  the  voice  of  the  I,ord  is  full  of  majesty." 
Who  is  like   Him?     Man   has  tried  to  imitate  Him  on  the 


INTRODUCTION.  15 

Stage  for  theatrical  purposes.  The  thunderstorm  on  the  lake 
in  • '  William  Tell ' '  and  other  plays  may  be  rightly  and  great- 
ly applauded  by  the  admiring  crowd;  but  after  all,  what  a 
powerless  counterfeit  on  the  part  of  the  human  little  monkey ! 

We  see  the  prancing  horse  in  his  fury.  His  hoofs  come 
down  with  fearful  weight.  "Hast  thou  given  the  horse 
strength?  Hast  thou  clothed  his  neck  with  thunder?  The 
glory  of  his  nostrils  is  terrible,"  says  the  Creator  to  Job. 

Who  does  not  stand  in  awe  before  the  foaming  masses  of 
the  Niagara  fall !  What  power  there,  what  glory!  Still  we 
should  not  like  to  be  exposed  to  its  crushing  force. 

When  in  springtime  the  snowy  mountain  masses  begin  to 
melt,  when  the  torrent  beds  seem  altogether  too  narrow  for 
such  violence  and  turbulence,  the  thoughtful  by-stander  can- 
not help  thinking  of  Him  whose  is  the  glory  of  creating 
that  abundance  of  power,  but  he  is  thankful  to  be  by  the 
wayside  and  not  in  the  way  of  the  hurtling  glory. 

Travellers  are  anxious  to  look  into  a  crater's  yawning 
mouth.  They  consider  themselves  especially  favored  when 
they  see,  from  a  distance  though,  the  angry  mountain  boss  in 
action,  clearing  out  the  rocks  and  lava  flow,  throwing  them 
with  force  and  without  care  high  over  the  brim,  smoking  and 
foaming,  as  if  his  fury  could  never  cease.  It  is  a  glorious 
sight — but  the  work  is  destruction. 

There  is  glory  in  strength:  "the  glory  of  young  men  is 
their  strength."  Oh,  that  they  were  wise,  that  they  would 
use  it  to  the  glory  of  God  who  gave  it ! 

But  glory  is  also^r^^^.  "  He  that  is  slow  to  anger  is  bet- 
ter than  the  mighty,  and  he  that  ruleth  his  spirit  than  he  that 
taketh  a  city."  "It  is  the  glory  of  God  to  conceal  a  thing." 
That  is  grace,  that  is  greater  glory.  It  is  the  greatest  He 
ever  got  from  His  combat  with  Satan.     May  we  then  learn 


1 6  FROM   GI.ORY   TO   GI.ORY. 

the  bliss  of  glory  intended  for  man:  "It  is  his  glory  to  pass 
over  a  transgression,"  that  we  may  live  "to  the  praise  of  the 
glory  of  His  grace  wherein  He  has  made  us  accepted  in  the 
Beloved." 

Glory  is  truth.  Wherever  truth  gets  the  victory  over  lying 
and  falsehood,  a  flash  of  light  seems  to  proceed  from  their 
encounter,  a  beam  of  glory.  There  is  one  luminous  spot  in 
Achan's  dark  history  which  spreads  glory  over  the  awful 
judgment  scene:  "My  son,"  said  Joshua,  "give  glory  to  the 
Lord  God  of  Israel,  and  make  confession  unto  Him,  and  tell 
me  now  what  thou  hast  done."  "Indeed  I  have  sinned," 
was  his  answer,  "and  thus  and  thus  have  I  done." 

Solomon's  glory  did  not  only  consist  in  the  riches  and 
honor  which  God  had  promised  to  give  him  "  so  that  there 
shall  not  be  any  of  the  kings  Hke  unto  thee  all  thy  days. ' ' 
The  queen  of  Sheba  came  on  behalf  of  his  wisdom  "to  do 
justice  and  judgment  on  the  throne  of  Israel."  Truth  is  the 
basis  for  justice  and  righteous  judgment,  and  how  he  did  con- 
quer falsehood  with  the  sword  of  truth  in  his  hands,  we  know 
from  the  incident  of  the  two  mothers  who  claimed  the  same 
child  as  their  own.     His  God-given  wisdom  became  his  glory. 

A  liar  has  to  flee  from  the  face  of  truth  covered  with  shame 
and  ignomy,  while  truth  stands  upright  and  crowned  with 
glory  as  long  as  it  is  the  exact  reflection  of  the  truth  of  God. 
There  is  a  holiness  of  truth  and  an  unholiness  of  truth,  Eph. 
4:  24,  marg.  The  one  unmercifully  wields  the  club,  while  the 
other  looks  through  loving,  pleading  eyes  straight  into  the 
sinner's  heart,  creating  there  by  that  very  look  the  love  and 
longing  for  truth  which  was  only  slumbering  and  waiting  for 
the  beneficial  touch. 

Glory  is  rest — not  the  rest  of  a  stone,  though,  which  can- 
not help  lying  on  the  spot  where  it  was  placed;  not  the  rest 


INTRODUCTION.  1 7 

of  a  corpse  that  is  left  as  a  helpless,  hopeless  prey  to  worms 
and  corruption ;  not  the  rest  of  a  clock  that  has  lost  all  value 
by  having  stopped  in  its  course  of  usefulness;  not  the  rest  of 
stagnant  water,  which  gets  dim  and  dull  without  the  spark- 
ling life  in  its  thickening  drops — but  the  ocean's  rest  after  the 
tempest  is  past,  when  the  troubled  sea  obeys  the  Master's 
"Peace,  be  still!"  when  there  is  a  great  calm,  while  He 
stands  in  the  boat  and  rejoices  in  His  power  which  bade  the 
winds  abate  and  leave  off  their  wild  game.  '  '  *  He  maketh  the 
storm  a  calm,  so  that  the  waves  thereof  are  still," — that  is 
glory! 

The  tranquillity  of  an  evening  hour  in  field  and  wood  is 
glorious  rest, — when  nature  so  full  of  life  and  song  goes  to 
sleep,  when  the  busy  little  birds  seek  their  nest,  when  the 
deer  takes  one  more  deep  drink  from  the  crystal  brook  and 
then  withdraws  into  the  forest's  stillness,  when  the  little  dai- 
sies close  their  pink  cups  in  the  mossy  grass,  when  the  foliage 
has  finished  its  evening  offering  of  praise  by  clapping 
hands  unto  the  Creator,  when  the  shepherd  and  shepherdess 
lead  their  flocks  home,  when  the  happy  gang  of  workmen  in 
the  fields  return  with  songs  of  rejoicing,  when  the  church  bell 
chimes  its  last  curfew  across  the  fields,  while  the  dew  comes 
down  as  an  evening  greeting  from  above  fraught  with  the 
blessings  of  to  morrow, — that  is  glory. 

O  weary  fellow  pilgrim,  do  we  not  long  for  that  rest?  But 
it  will  come  to  you  and  me— and  also  to  poor  Israel  so  worn 
out  with  the  journey  of  two  thousand  years.  The  Prince  of 
Peace  will  come  and  *'  make  the  place  of  His  feet  glorious," 
and  then  the  wolf  shall  dwell  with  the  lamb  and  the  leopard 
with  the  kid,  the  calf  and  the  young  lion  together,  and  a  little 
child  shall  lead  them;  for  the  earth  shall  be  full  of  the  knowl- 
edge of  the  Lord  as  the  waters  cover  the  sea.  There  will  be 
harmony  and  peace — and  that  is  glory. 


1 8  FROM   GLORY   TO   GLORY. 

A  household  where  hatred,  strife,  and  fighting  rule  is  a 
shame;  on  the  other  hand,  a  family  whose  members  are  inter- 
woven by  love  and  tender  consideration  for  each  other  is  an 
oruament  to  Mother  Earth  who  bears  it.  They  are  one  in 
spirit,  one  in  purpose,  one  in  ambition,  one  through  love,  and 
that  is  glory.  "  The  glory  which  Thou  gavest  Me,"  says  our 
Lord,  * '  I  have  given  them,  that  they  may  be  one  even  as  We 
are  one :  I  in  them  and  Thou  in  Me,  that  they  be  made  perfect 
in  one,  and  that  the  world  may  know  that  Thou  hast  sent  Me 
and  hast  loved  them  as  Thou  hast  loved  Me, " 

O  wonderful  theme!  too  deep  to  conceive  its  largeness  be- 
cause it  is  born  from  love,  and  love  is  wonderful,  is  sweet,  is 
strong,  is  deep,  is  wide,  it  passeth  knowledge;  for  love  is  of 
God — and  love  is  glory. 

Come  with  me  to  an  old  German  country  place!  The 
church  bell  rings,  sonorous  organ  sounds  thrill  through  the 
hearts  of  the  expectant  crowd,  and  now  the  doors  are  thrown 
open,  and  solemnly,  as  if  stepping  on  holy  ground,  the  wed- 
ding procession  approaches  the  altar,  and  "the  two"  are 
singled  out  from  the  crowd.  All  eyes  are  upon  them.  What 
is  their  glory  ?  Is  it  the  bridegroom's  wedding  apparel,  the 
myrtle  spray  he  wears?  Is  it  the  robe  of  spotless ^white,  the 
crown  of  blooming  myrtle,  the  veil  that  flows  in  hazy  waves 
from  the  virgin's  head?  That  is  some  glory,  yes.  But  that 
two  can  be  united  in  one,  that  the  mysterious  treasure  "  love," 
which  loves  to  work  unnoticed  by  profane  eyes,  will  step  forth 
in  such  an  hour  to  be  seen  and  witnessed  by  others — that  cre- 
ates the  halo  around  *  *  the  two  !  "  It  radiates  from  the  bride- 
groom's eye  as  it  rests  upon  his  chosen  pearl  with  joyful 
pride,  softened  with  the  tenderness  of  loving  manhood  as  he  is 
about  to  cherish  what  he  did  obtain  by  gentle  wooing.  It 
beams  in  wild-rose  color  from  the  blushing  face  of  the  young 


INTRODUCTION.  1 9 

woman  who  had  rather  keep  that  secret  of  love  to  herself  in 
order  to  lavish  it  in  the  cosy  home  upon  him  whom  she  has 
chosen  to  follow.     There  is  oneness,  love,  rest — perfect  glory! 

O  Israel,  what  a  promise,  what  an  outlook  for  thee,  as  the 
prophet  says  :  "  The  Lord  God  in  the  midst  of  thee  is  mighty. 
He  will  save.  He  will  rejoice  over  thee  with  joy.  He  will 
'rest  in  His  love.'     He  will  joy  over  thee  with  singing." 

And  finally,  when  also  that  happy  time  will  have  past  into 
history,  when  all  the  promised  earthly  blessings  will  have 
been  bestowed  upon  the  New  Jerusalem  on  earth,  when  the 
last  enemy,  death,  will  have  been  conquered  forever  and  Satan 
will  have  been  cast  into  the  place  of  torment  prepared  for  him 
and  his  angels,  when  a  new  heaven  and  a  new  earth  will  have 
been  made  for  the  blessed  throng  of  the  redeemed — then  the 
New  Jerusalem  will  descend  from  heaven,  no  longer  for  the 
"peculiar  [earthly  people,"  but  for  all,  as  a  bride  adorned  foi 
her  husband,  having  the  glory  of  God,  "for  the  glory  of  God 
did  lighten  it,  and  the  Lamb  is  the  light  thereof. " 

Nothing  but  Glory  then:  Light,  Sweetness  and  Purity,  Maj- 
esty and  Pomp,  Power,  Grace,  Truth,  Rest,  Love! 


THE  GLORY  OF  GOD. 


Thus  the  plan  of  God  for  His  creation  is  glory.  We  are  in 
it  by  means  of  the  riches  of  the  glory  of  His  grace  which  has 
made  the  impossible  possible. 

God  intended  us  to  add  to  His  glory;  we  are  predestinated 
unto  the  adoption  of  children  and  to  the  inheritance  in 
heaven,  and  we  are  sealed  unto  it  by  His  Holy  Spirit  to  the 
*  *  praise  "  of  His  glory.  Yea  more,  we  have  been  made  min- 
isters of  the  gospel  of  the  glory  of  Christ,  and  it  should  be  our 
ambition  to  make  its  radiancy  shine  forth  by  life  and  death. 

The  glory  of  God  is  not  complete  without  our  perfection,  or 
rather  without  our  being  perfected.  A  work  is  going  on,  it 
has  to  be  finished,  and  God  will  finish  it.  He  will  tread  His 
enemy  under  foot,  and  then  He  will  rest  in  His  victory.  In 
that  sense  we  can  speak  of  even  the  glory  of  God  as  going 
"from  glory  to  glory,"  although  it  is  absolute,  complete,  and 
perfect,  and  has  been  so  from  the  beginning,  from  the  days  of 
eternity. 

But  if  we  get  to  the  point  of  trying  to  understand  what 
eternity  means,  the  past  as  well  as  the  future,  our  mind  comes 
to  a  standstill,  and  then  it  is  time  to  stop  thinking,  to  surren- 
der to  the  superiority  of  Divine  spirit,  and  to  acknowledge 
that  we  cannot  understand  God  with  our  limited  human  mind 
beyond  what  He  has  pleased  to  reveal  unto  us  by  the  Word 
and  His  Spirit.  Then  I  have  to  humbly  bow  and  adore  and 
say:  ''Father,  I  do  not  understand,  but  I  am  satisfied,  and  I 
rejoice  believing  without  sight,  until,  some  day,  I  shall  be 
like  Him,  Thy  Firstborn,  who  knows  Thee,  the  Father,  as 
Thou  hast  known  Him. ' ' 


THK   GLORY   OF   GOD.  21 

It  does  not  pay,  nor  have  we  a  right,  to  pry  into  hidden 
mysteries,  even  regarding  the  existence  and  substance  of  God. 
**  The  secret  things  belong  unto  the  Lord  our  God,  but  those 
things  that  are  revealed  belong  unto  us  and  unto  our  chil- 
dren." The  glory  of  God,  as  far  as  it  has  been  revealed  unto 
us  in  nature  and  in  the  Word,  is  ours.  If  we  look  into  it  to 
the  intent  that  we  might  reflect  it  unto  the  world,  we  shall  be 
beautified  by  it,  while  we  may  lose  our  eyesight  altogether  by 
gazing  into  the  glaring  sun  simply  prompted  by  the  desire  to 
*  *  find  out  about  it, "  to  satisfy  our  curiosity  or  vainglory  of 
knowledge.  There  is  a  knowledge  of  mind  which  may 
destroy  a  man  by  the  very  responsibility  of  having  acquired 
it,  and  there  is  a  heart  knowledge  that  leads  into  love  and  life. 
"Every  one  that  loveth  is  born  of  God  and  knoweth  God." 

May  then  the  Spirit  of  the  Living  God  guide  us  in  this 
study  of  the  Glory  of  God,  that  we  as  men  may  be  led  from 
glory  to  glory  in  as  far  as  it  can  be  imputed  unto  us! 

Our  study  will  thus  comprehend  the  three  principal  parts: 

I.  The  Glory  of  God  in  Christ  Jesus,  and  how  did  Jesus 
glorify  God? 

II.  Moses'  Glory  or  the  Glory  of  the  Old  Covenant,  and 
how  did  Moses  glorify  God  ? 

III.  Our  Glory,  and  how  can  we  glorify  God?  but — how 
can  we? 

While  in  the  introductory  remarks  we  have  cast  a  furtive 
glance  on  some  glory  of  God  as  it  is  manifested  in  nature,  we 
shall  now  turn  our  attention. toward  the  Glory  of  God  personi- 
fied. We  have  seen  that  glory  is  not  only  beauty,  grace, 
love,  rest,  but  that  there  is  glory  in  force,  strength,  inflexible 
truth,  justice.  Both  elements  supplement  each  other  to  make 
glory  perfect.  As  the  clinging  ivy  has  need  of  the  oak  to  ex- 
hibit a  picture  of  strength  and  weakness  made  one,  as  the 


22  FROM   GLORY   TO   GLORY. 

woman  with  all  imaginable  grace  and  womanhood  seems  to 
come  short  of  her  destination  without  the  strong  arm  on 
which  to  lean  in  weal  and  woe — so  a  god  of  all  grace,  good- 
ness, and  kindness  would  appear  weak  without  the  glory  of 
justice,  would  not  be  what  our  God  is,  the  just  God  who  must 
hate  and  punish  sin  because  He  is  holy;  the  mighty  God  who 
can  destroy  even  "the  destroyer,"  i.  e.  Satan,  because  He  is 
**the  Almighty;"  the  gracious  God  who  takes  the  punishment 
upon  Himself  that  the  sinner  may  go  out  free.  That  is  our 
God — a  just  God  and  a  Savior ! 

THE  VICTORY  OF  JUSTICE  AND  THE  VICTORY  OF  GRACE. 

"Justice  and  judgment  are  the  establishment  of  Thy 
throne,  "says  the  Word  of  God.  The  glory  of  justice  and 
holiness  had  to  be  manifested  first,  it  had  to  precede  the  glory 
of  grace.  In  fact,  grace  cannot  shine  where  there  is  no  just 
condemnation. 

A  righteous  judge  does  reap  glory,  a  judge  that  cannot  be 
bribed,  who  cannot  be  tempted  by  weakness  or  by  partiality 
to  see  the  law  broken  and  let  the  transgressor  go  unpunished. 
It  is  a  fearful  thing  to  be  made  the  representative  of  the  law 
and  of  truth,  and  "Thy  law  is  the  truth,"  we  read  in  the 
psalm.  When  the  holy  God  came  down  upon  mount  Sinai  to 
give  the  law,  clouds  and  darkness  were  round  about;  it  was 
the  smoke  of  the  zealous  God  whose  anger  is  as  a  consuming 
fire.  Still  it  was  glory  according  to  the  Scriptures:  "These 
words  the  Lord  spake  unto  all  your  assembly  in  the  mount 
out  of  the  midst  of  the  fire,  of  the  cloud,  and  of  the  thick 
darkness  with  a  great  voice  *  *  *  and  ye  said:  'Behold,  the 
Lord  our  God  has  showed  us  His  glory  and  His  greatness,  and 
we  have  heard  His  voice  out  of  the  midst  of  the  fire. '  V 

The  glory  of  a  righteous  judge  is  the   Victory  of  Justice,     It 


THE   GI.ORY   OF   GOD.  23 

is  the  triumph  of  good  over  evil,  of  the  law  over  transgres- 
sion, of  righteousness  over  unrighteousness,  of  truth  over  wile 
and  ruse.  That  is  the  glory  which  will  crown  God  as  Lord  of 
lords  and  King  of  kings,  when  Satan  will  writhe  in  powerless 
agony  at  His  feet,  when  the  wicked  shall  flee  from  His  face, 
and  sin  and  death  shall  be  stamped  out  from  the  earth.  He 
would  be  a  glorious  God  even  if  that  were  all;  but  thanks  be 
to  Him!  that  is  not  all. 

While  He  looks  upon  the  wilful,  wicked,  unrepenting  crim- 
inal with  eyes  of  consuming  fire.  His  heart  yearns  for  the  re- 
lease of  the  poor,  deceived,  misled,  and  humble  sinner.  But 
there  stands  God's  enemy  who  has  a  claim  on  the  unfortunate 
soul.  God  would  so  gladly  pardon  him,  as  does  a  king  by 
the  ^privilege  of  grace,  yet  that  claim  cannot  be  ignored  by 
God.  It  is  based  on  the  first  law  which  God  laid  down  for 
man:  "Of  the  tree  of  the  knowledge  of  good  and  evil  thou 
Shalt  not  eat  thereof ;  for  in  the  day  that  thou  eatest  thereof, 
dying  thou  shalt  die. " 

In  those  words  God  pointed  out  unto  man  a  dangerous 
region  which  he  had  better  avoid,  He  pointed  to  the  dark 
land  of  death,  Satan's  domain.  In  how  far  God  did  explain 
the  nature  of  that  hostile  adversary  to  Adam  and  Eve,  we  are 
not  told,  but  one  thing  is  certain:  God  is  too  just  to  punish 
man  for  what  he  does  not  know.  He  must  have  been  warned 
of  a  lurking  enemy,  and  he  must  have  known  that  from  the 
moment  he  would  choose  to  follow  him  instead  of  God,  he 
would  also  be  his,  a  prey  of  the  master  Death.  He  knew, 
too,  that  it  would  be  a  gradual  dying,  ' '  dying  thou  shalt  die," 
that  it  would  begin  with  sickness,  pain,  sorrow  then  and 
there,  and  that  it  would  finish — when,  where?  Did  he  know 
of  the  second  death  ? 

And  deceived  by  Satan's  beauty  and  craftiness  man  chose 


24  FROM   GI.ORY   TO   GI.ORY. 

the  cruel  master  above  God,  and  Satan  laughed,  as  he  had  tri- 
umphed over  God — so  far  !  He  had  snatched  away  from  God 
His  own  creatures,  those  beautiful  creatures  made  in  the  like- 
ness of  God,  the  crown  and  glory  of  His  creation.  His  joy,  as 
He  says:  *'  My  delights  were  with  the  children  of  men." 

Satan  had  triumphed  and  carried  away  his  prey  into  Hades, 
and  only  with  a  shiver  of  horror  can  one  read  the  decree  pro- 
nounced upon  him  by  the  Almighty:  "  Dust  shalt  thou  eat  all 
the  days  of  thy  life!"  Dust  he  is  eating,  he  is  feeding  on 
human  bodies  after  they  have  returned  unto  the  ground  from 
which  they  were  taken.  Man  is  but  dust.  ''Dust  thou  art, 
and  unto  dust  thou  shalt  return!  "  a  prey  of  death. 

Thus  Satan  has  a  claim  on  human  bodies,  while  "  the  spirit 
shall  return  unto  God  who  gave  it, ' '  at  least  until  the  j  udg- 
ment  day  which  will  decide  their  final  destiny.  Can  even 
that  return  to  God  be  desirable  to  the  soul  that  has  hated  or 
slighted  Him  here  on  earth  ? 

While  the  right  of  the  God  of  Justice  ends  there,  the  God  of 
Grace  conceived  a  glorious  plan  to  redeem,  to  buy  back,  not 
only  the  souls,  but  also  those  bodies  from  Satan's  hands. 

"All  souls  are  Mine,"  says  God.  "The  soul  that  sinneth 
it  shall  die,"  claims  Satan  as  God's  own  command.  Life  for 
life !  asks  Justice. 

What  is  life?  Is  it  the  invisible  soul?  Is  it  the  pulsing 
body?  Is  it  both?  "The  life  of  the  flesh  is  in  the  bloods 
Therefore  "it  is  the  blood  that  maketh  atonement  for  the 
soul." 

Thus  Satan  claims  life-blood — i.  e.,  all  the  blood  of  one 
person — for  every  sinner  that  has  forfeited,  even  by  his  first 
sin,  his  right  to  the  tree  of  life,  his  right  of  admission  to  Par- 
adise on  behalf  of  unspotted  innocence. 

God  paid  that  price  of  death  unto  Satan — blood,  sufficient 
blood.     The  blood  of  the  God-Man  Jesus  is  of  greater  value 


THK   GLORY   OF   GOD.  25 

than  all  other  bloods  together,  as  the  blood  of  all  beasts  on 
the  earth  is  not  equal  to  one  human  life.  The  Divine  life- 
blood  of  one  person,  the  second  Adam,  atones  fully  for  all 
mankind,  i.  e.,  for  Adam  and  his  seed. 

Satan  had  to  be  satisfied,  yea,  we  have  all  reason  to  believe 
that  he  accepted  the  price  of  redemption  with  satisfaction. 
Hatred,  like  love,  is  unreasonable.  If  only  that  God  to 
whose  throne  he  had  vainly  aspired,  whom  he  hated  because 
he  was  defeated  by  Him,  if  only  that  God  had  to  suffer,  to 
suffer  death  from  his  hands,  his  thirst  for  revenge  would  be 
quenched,  although  it  would  mean  everlasting  tortures  unto 
him  in  the  end.  Some  of  Satan's  children  follow  their  fa- 
ther's example  in  our  days;  they  must  have  revenge,  though 
the  rope,  the  sword,  or  the  stake  be  theirs.  The  Serpent's 
hellish,  devouring  desire  was  to  "bite  the  horse's  heels,  so 
that  his  rider  should  fall  backward,"  which  was  fulfilled  by 
Judas  Iscariot,  his  human  agent.  And  do  not  all  of  us  real- 
ize how,  before  we  received  the  Divine  nature  by  being  born 
again,  our  hearts  and  minds  had  no  rest  until  hatred  had 
launched  out  the  little,  mean,  venomous  sting  against  the 
guilty  or  innocent  victim,  though  our  tongues  got  burnt  by 
it  ?    That  is  Satan 's  nature. 

'"'  While  the  Son  of  God,  Jesus  Christ,  paid  that  debt  by  going 
into  death,  He  opened  Hades,  the  prison  of  the  deceased,  the 
keys  of  which  He  is  now  holding  for  ever,  and  He  let  go  free, 
all  those  who  believed  such  good  tidings  and  availed  them- 
selves of  the  liberty  offered  to  them.  While  He  overcame 
death,  He  imparted  eternal  li£^  to  those  who  then  believed, 
and  who  would  believe  later  on  in  the  finished  work  on  the^ 
cross,  who  individually  are  crucified  with  Him  by  faith  as  the. 
truth  dawns  on  them.  He  placed  into  those  bodies  an  incor- 
ruptible germ  which  Satan^cajnnot  destroy  though  he  swallow 
the  whole  man,  woman,  or  child,  and  thus  even  our  bodies 


26  FROM   GLORY  TO   GI^ORY. 

are  redeemed  by  Jesus  and  will  be  His  for  eternity — glorious 
bodies  of  grace. 

•'  There  is  therefore  now  no  condemnation  to  them  that  are 
in  Christ  Jesus, "  is  our  triumphant  song.  Now  **  mercy  glo- 
rieth  against  judgment,"  and  that  is  Victory  of  Grace. 

* '  Mercy  and  truth  are  met  together,  righteousness  and 
peace  have  kissed  each  other. ' '  They  met  in  Jesus,  the  glory 
of  justice  and  the  glory  of  grace,  and  thus  the  fullness  of  the 
Godhead  dwelt  in  Him.  What  Divine  glory  in  the  face  of 
Jesus  Christ!  That  which  Moses  could  not  see,  though  he 
asked  for  it  in  confident  prayer,  ''we  beheld,"  says  John,*'  the 
glory  as  of  the  only  begotten  of  the  Father,  full  of  grace  and 
truth."  "Thou  canst  not  see  My  face  and  live,"  was  God's 
answer,  "  there  shall  no  man  see  Me  and  live."  Grace  in  all 
its  radiance,  goodness  in  all  its  splendor,  love  in  all  its  over- 
whelming brightness  was  and  is  too  much  for  human  sight. 
It  was  enough  that  the  name  of  the  Lord  should  \>^  proclaimed 
unto  Moses  while  the  glory  was  passing  by,  and  that  name 
was  "  the  Lord  God,  merciful  and  gracious,  longsuffering, 
and  abundant  in  mercy  and  truth. ' '  Moses  had  seen  the  glory 
of  Divine  justice,  truth,  and  righteousness  manifested,  he 
heard  the  coming  glory  of  mercy,  i.  e.  grace,  announced,  and 
he  was  satisfied.  When  the  time  came  that  God  would 
reveal  unto  human  eye  what  He  had  only  promised  unto 
Moses,  He  veiled  His  glory  with  a  human  body.  From  time  to 
time  the  veil  was  rent  and  glorious  beams  shone  forth.  Then 
men  fell  on  their  faces  and  worshipped  God  in  flesh. 

That  man  might  see  God  and  live,  the  Word,  the  Name  of 
the  Lord,  was  made  flesh.  Thus  He  became  the  ' '  image  of 
the  invisible  God,  the  express  image  of  His  person,  the 
brightness  of  His  glory."  The  glory  of  God  was  made  vis- 
ible in  the  face  of  Jesus  Christ,  and  the  fact  of  Him  being  the 
image  of  God  was  the  glory  of  Christ.     Wonderful  combina- 


THE   GI.ORY   OP   GOD.  2^ 

tion,  ''full  of  grace  and  truth."     Truth,  or  the  law,  had  been 
given  by  Moses,  but  grace  and  truth  came  by  Jesus  Christ. 

Thus  we  see  the  twofold  glory  of  God  revealed  in  the  God- 
Man  Jesus : 

I.  The  original  glory  which  He  had  with  God  as  the  Son 
of  God  before  the  world  was,  absolute  holiness,  righteousness, 
justice.  "  Father,  glorify  Me  with  Thine  own  self,  with  the 
glory  which  I  had  with  Thee  before  the  world  was." 

II.  The  glory  bestowed  upon  Him  by  the  Father,  the  glory 
of  grace  which  He  received  as  the  Son  of  Mat;,  as  Jesus  the 
Savior.  * '  The  glory  which  Thou  gavest  Me  I  have  given 
them  *  *  ^  that  they  may  behold  My  glory  which  Thou  hast 
given  Me."  When  God  created  Jesus  as  Son  of  Man  by  pre- 
paring a  body  for  Him  (though  He  had  been  with  God  as  Son 
of  God  from  the  days  of  eternity)  He  became  the  **  Father  of 
Glory,"  while  the  '*  Glory  of  the  Father  "  raised  Jesus  from 
the  dead.  God  is  also  called  the  Father  of  Lights,  having 
begotten  Jesus  His  Firstborn,  the  I^ight  of  the  world,  and  by 
the  word  of  truth  also  us  who  are  "  a  kind  of  firstfruits  of  His 
creatures,"  children  of  light  and  of  the  day,  who  therefore 
should  naturally  shine  as  lights  in  this  world. 


THE   ORIGINAL  GLORY,  OR  THE  GLORY  OF 
THE  SON  OF  GOD. 

We  have  seen  that  the  glory  of  God  is  written  in  the  book 
of  nature  with  letters  that  can  be  read  even  by  the  unlearned. 
God  intended  to  draw  the  attention  of  men  to  the  power 
behind,  which  created  the  universe  and  which  keeps  it  going. 

*  *  The  invisible  things  of  Him  from  the  creation  of  the  world 
are  clearly  seen,  being  understood  by  the  things  that  are  made, 
even  His  eternal  power  and  Godhead." 

' '  But  they  glorified  Him  not  as  God,  neither  were  thankful 

*  *  *  they  changed  the  glory  of  the  incorruptible  God  into  an 
image  made  like  to  corruptible  man,  and  to  birds,  and  four- 
footed  beasts,  and  creeping  things."  Their  foolish  heart  was 
darkened,  and  God  gave  them  up  to  idolatry  and  to  corrup- 
tion of  soul  and  body.  But  He  did  not  leave  the  world  with- 
out a  manifestation  of  His  presence.  From  time  to  time  He 
revealed  His  glory  in  a  supernatural  way  to  individuals  and 
to  the  one  privileged  nation,  the  Israelites,  as  He  appeared  to 
them  in  a  flame  of  fire,  in  unusual  brightness,  in  a  cloud.  It 
is  interesting  to  go  through  the  Old  Testament  dispensation 
in  search  of  such  manifestations.  We  find  them  more  or  less 
frequent  up  to  the  time  when  the  glory  of  God  left  Israel  from 
* '  the  mountain  which  is  on  the  east  side  of  Jerusalem." 

Abraham  seems  to  have  been  the  first  who  saw  the  glory  of 
God.  "The  God  of  glory  appeared  unto  our  father  Abraham 
when  he  was  in  Mesopotamia,"  says  Stephen,  the  martyr. 
According  to  that  statement  it  was  not  only  a  voice  from 
somewhere  that  spake  unto  him:  '*  Get  thee  out  of  thy  coun- 
try! "  but  the  God  of  glory  came  to  call  him  into  a  land  He 
had  espied  for  him  and  his  seed,  flowing  with  milk  and  honey, 


THK   GI.ORY   OF   GOD.  29 

called  the  glory  of  all  lands.  No  wonder,  then,  that  Abra- 
ham 's  faith  was  inspired  to  follow  such  a  God  wherever  He 
would  lead. 

Some  years  later  the  same  glory  appears  to  him  again  to 
strengthen  his  courage  and  to  confirm  the  promise.  "  Lord 
God,  whereby  shall  I  know  that  I  shall  inherit  the  land?  ' '  he 
asks,  and  the  answer  is  :  "Take  Me  a  heifer,  a  she-goat,  a 
ram,  a  turtledove,  and  a  young  pigeon."  It  was  a  custom 
which,  to  a  certain  extent,  is  still  practiced  in  Eastern  coun- 
tries. When  two  parties  make  a  contract  of  some  importance, 
they  bring  certain  animals  which  they  halve,  with  the  excep- 
tion of  the  birds,  and  put  them  in  two  even  heaps,  leaving 
space  enough  to  pass  between.  Both  parties  have  to  take 
that  solemn  walk,  and  only  then  the  agreement  is  considered 
binding.     It  is  the  form  of  a  solemn  oath. 

Abraham  had  prepared  the  sacrifice,  and  he  was  waiting  for 
God  to  come  and  to  seal  the  covenant  by  His  appearance. 
Hour  after  hour  passed  away.  It  is  good  for  us  to  be  kept 
waiting  for  God,  it  is  but  a  blessed  opportunity  to  get  ready 
for  the  holy  meeting.  The  sun  was  going  down,  deep  sleep 
fell  upon  Abraham  and  "  an  horror  of  great  darkness."  That 
was  the  time  for  the  glory  of  God  to  appear,  it  must  be  dark 
to  make  it  shine  so  much  the  brighter.  A  furnace  and  a  lamp 
of  fire  passed  between  those  pieces,  and  God  spoke.  It  was 
the  same  pillar  of  cloud  and  of  fire  that  was  manifested  later 
on  to  the  very  people  of  whose  future  God  was  foretelling 
Abraham  in  that  hour. 

The  flame  of  fire  appeared  to  Moses  out  of  the  midst  of  the 
burning  bush.  The  sight  was  great,  the  ground  was  holy,  it 
was  again  the  God  of  glory  who  called  him  to  the  sacred, 
painful,  glorious  task  of  a  shepherd  over  a  rebellious  flock. 

Soon  after  we  see  the  pillar  of  cloud  and  of  fire  take  the 
personal  lead,  it  was  the  lyord   Himself,  the  Angel  of  His 


30  FROM   GI.ORY  TO  GI.ORY. 

Presence.     "  So  didst  Thou  lead  Thy  people  to  make  Thyself 
a  glorious  name." 

There  seems  to  be  a  fourfold  significance  to  that  visible 
manifestation  of  glory.  In  the  first  place,  it  was  given  for 
guidance;  further  it  did  execute  judgment  on  the  wicked;  it 
was  the  image  of  the  holiness  of  God;  and  it  was  the  outward 
token  of  the  presence  of  God  on  or  in  the  temple,  the  Shechi- 
nah  glory. 

FOR  GUIDANCE. 

"  The  Lord  went  before  them  by  day  in  a  pillar  of  a  cloud, 
to  lead  them  the  way;  and  by  night  in  a  pillar  of  fire,  to  give 
them  light,  to  go  by  day  and  night."  Thus  God  called  Israel 
out  of  Egypt.  Before  they  ever  reached  the  Red  Sea,  before 
they  crossed  the  valley  of  the  shadow  of  death  with  the 
threatening  walls  of  water  to  the  right  and  to  the  left,  the 
Guide  was  there  to  lead  the  fugitives  out  of  the  prison  house. 
Oh,  for  such  a  guide  when  the  doors  of  our  prison  are  thrown 
open  by  the  Redeemer's  hand  and  His  "  Come  forth! "  reaches 
our  ear;  for  a  believing  heart  that  will  quickly  arise  and  flee 
after  Him  with  girded  loins  and  with  the  staff"  in  hand ;  for  a 
trusting  eye  fixed  on  the  Shepherd  who  will  not  leave  His 
lambs,  not  even  the  last  of  the  rearward,  as  a  prey  to  the 
wolves  behind.  What  a  happy  flight  that,  what  frolic  danc- 
ing in  the  flock!  But  Israel  took  off"  their  eyes  from  their 
Deliverer  and  His  protecting  wing,  they  looked  around — the 
prison  doors  were  still  open,  the  jailor  may  pursue.  And 
there  they  are,  Pharaoh  and  his  army;  they  are  drawing  nigh. 
' '  Moses,  we  have  to  perish !  This  will  be  our  grave.  Why 
hast  thou  brought  us  out  of  Egypt?" 

Poor  Moses,  this  is  only  the  beginning  of  troubles,  but 
Some  one  promised  you:  '*  I  will  be  with  thee,"  and  that  was 
the  I  AM  THAT  I  AM. 


THE  GI.ORY  OF  GOD.  3I 

"O  THOU  THAT  ART,  help  now!" 

"What  criest  thou  unto  Me?"  is  the  answer.  ''Speak 
unto  the  children  of  Israel  that  they  go  forward,"  to  whom 
Moses  had  said  just  then:  "Stand  still!"  Forward,  as  long 
as  the  cloud  moves  on.  While  the  Angel  of  the  I^ord  places 
the  undershepherd  Moses  with  the  wonder-working  rod  at  the 
head  of  the  flock,  He  removes  to  the  rear  to  comfort  the  flut- 
tering hearts  and  to  fold  the  weary  ones  in  His  arms.  "The 
pillar  of  the  cloud  went  from  before  their  face  and  stood 
behind  them.  And  it  came  between  the  camp  of  the  Egyp- 
tians and  the  camp  of  Israel  *  *  *  so  that  the  one  came  not 
near  the  other  all  the  night." 

Have  you  ever  seen  the  Angel  of  the  Lord  camping  between 
you  and  Pharaoh  ?  There  is  a  special  charm  about  going  to 
sleep  by  the  glowing  camp  fires,  while  angels  sing  the  lullaby 
"  The  Keeper  of  Israel  neither  slumbers  nor  sleeps.  " 

And  thus  Israel  need  not  fear  to  step  once  more  into  the 
deep  waters.  The  same  Guide  will  be  there.  That  cloud  has 
not  dissolved,  the  lamp  of  fire  has  not  gone  out.  "  Ye  shall 
not  go  out  with  haste,  nor  go  by  flight;  for  the  lyord  will  go 
before  you,  and  the  God  of  Israel  will  be  your  rearward." 

But  we  have  to  watch  the  cloud.  It  was  given  for  a  guide. 
"When  the  cloud  was  taken  up  from  the  tabernacle,  then, 
after  that,  the  children  of  Israel  journeyed ;  and  in  the  place 
where  the  cloud  abode,  there  the  children  of  Israel  pitched 
their  tents.  At  the  commandment  of  the  Lord  they  jour- 
neyed, and  at  the  commandment  of  the  Lord  they  pitched  ;  as 
the  cloud  abode  upon  the  tabernacle,  they  rested  in  their 
tents." 

Hurry-up  America  does  not  know  very  much  of  such  a 
restful  pilgrimage;  in  fact,  the  whole  world  resembles  more  a 
swarming  bee-hive  than  anything  else.  If  at  least  the  army 
of  the  Lord  of  hosts  would  slowly  but  promptly  follow  their 


32  FROM   GI.ORY  TO   GIvORY. 

Commander!  Yet  there  are  so  many  disorderly  soldiers  who 
leave  their  ranks  and  make  voluntary  side  trips  or  rush  ahead 
of  the  army,  playing  a  pioneer's  part  on  their  own  responsi- 
bility. They  need  not  blame  the  Captain  if  they  are  taken  by 
the  enemy,  their  death  is  neither  an  honor  nor  a  heroic  act, 
and  their  untimely  zeal  will  not  crown  them.  But  pioneers, 
chosen  and  sent  out  on  their  dangerous  errands,  can  go  in 
peace  of  soul;  the  Watchful  eye  does  follow  them,  and,  whether 
in  life  or  death,  they  honor  the  army  and  the  Commander. 

May  we  all  who  are  Christian  workers  examine  ourselves, 
and  if  out  of  ranks  return  and  obtain  pardon  and  fill  the  place 
appointed  unto  us. 

**  Lead,  kindly  Hght,  amid  th'  encircling  gloom, 

Lead  Thou  me  on  ! 
The  night  is  dark  and  I  am  far  from  home, 

Lead  Thou  me  on  ! 
Keep  Thou  my  feet !     I  do  not  ask  to  see 
The  distant  scene  ;  one  step  enough  for  me." 

— /.  H,  Newman. 

FOR  JUDGMENT. 

But  the  same  fire  that  gave  the  blessing  of  light  to  Israel 
became  a  devouring  flame  to  their  enemies.  For  *'  it  came  to 
pass  that  in  the  morning  watch  the  Lord  looked  upon  the 
host  of  the  Egyptians  through  the  pillar  of  fire  and  of  cloud , 
and  troubled  the  host  of  the  Egyptians." 

That  one  look  wrought  confusion  in  the  hostile  camp. 
*  *  He  took  ofiF  their  chariot  wheels  and  made  them  to  go  heav- 
ily, so  that  the  Egyptians  said:  *  Let  us  flee  from  the  face  of 
Israel,  for  the  Lord  fighteth  for  them. '  " 

Need  we  so  much  fret  about  our  adversaries,  as  long  as 
they  are  the  enemies  of  the  Lord  or,  if  His  children,  make 
alliance  with  the  unbelievers  against  us,  at  least  for  a  time? 


THK   GLORY   OF   GOD.  33 

Can  we  not  trust  our  God?  Can  we  not  leave  them  to  His 
look  ?  Will  He  not  take  off  their  chariot  wheels  in  due  sea- 
son, so  that  they  can  no  longer  pursue  after  us?  Has  He 
never  stopped  an  enemy  of  yours,  even  while  his  arm  was 
raised  for  the  deadly  blow  or  his  bow  ready  to  shoot  the 
arrow  ?  Those  eyes  like  a  flame  of  fire  will  never  get  dim, 
and  in  the  judgment  day  they  will  discern  with  an  eagle's 
keenness  the  hidden  spots  of  all  human  hearts  and  minds; 
they  will  flash  the  search  light  upon  the  scenes  of  darkness, 
and  nothing  will  be  hid,  whether  it  be  a  murderer's  horrible 
deed  or  a  woman's  serpent  tongue  reaching  out  for  evil. 

Blessed  are  those  who  appear  under  the  eyes  of  the  Son  of 
God  day  by  day  to  have  their  reins  and  hearts  searched,  while 
there  is  a  chance  for  refinement  and  improvement.  Many 
murmurings  would  be  checked  and  many  judgments  avoided. 

The  Glory  of  God  had  to  appear  unto  Israel  in  judgment 
more  than  once.  "Nothing  to  eat,"  they  cried,  *'  oh,  for  our 
fleshpots  in  Egypt!"  **  In  the  morning  ye  shall  see  the 
glory  of  the  Lord,"  was  the  answer  from  above.  "Come 
near  before  the  I^ord!  He  has  heard  your  murmurings." 
* '  And  it  came  to  pass  as  Aaron  spake  unto  the  congregation 
of  Israel,  that  they  looked  toward  the  wilderness,  and  behold, 
the  glory  of  the  Lord  appeared  in  the  cloud."  May  you  and 
I  never  have  to  stand  before  God  because  of  murmurings  ! 
What  have  we  deserved  that  we  should  complain  of  lack  of 
food,  even  if  such  is  the  lot  meted  out  unto  us?  Does  not  the 
Maker  know  how  hard  He  can  tax  the  human  frame  He  has 
made?  The  trusting  child  will  never  suffer,  because  those 
afflictions  are  fraught  with  spiritual  blessings  which  none  of 
the  chosen  martyrs  can  afford  to  miss.  As  to  the  murmurers, 
"He  gave  them  their  request,  but  sent  leanness  into  their 
soul."  The  very  gift  of  manna  must  have  filled  their  hearts 
with  humiliation,  as  they  obtained  it  by  grumbling. 


34  FROM   GI.ORY  TO   GLORY. 

"No  water  to  drink!  Wherefore  have  you  made  us  to 
come  out  of  Eg^ypt  to  bring  us  unto  this  evil  place?"  Yet 
they  had  tasted  once  before  of  the  water  that  gushed  out  of 
the  rock  at  the  beginning  of  their  journey.  *'  Can  God  fur- 
nish a  table  in  the  wilderness?"  they  had  asked,  "can  He 
give  bread?  can  He  provide  flesh?"  and  God  had  cleft  the 
rock  and  given  them  the  cool  drink  at  Massah  and  Meribah. 
What  an  ugly  lot  those  Israelites  were,  disbelieving,  mur- 
muring, tempting  the  Lord,  after  they  had  experienced  His 
power  of  goodness  !  No  worse,  though,  than  most  of  the  pil- 
grims on  the  way  to  the  Heavenly  Canaan.  If  that  wilder- 
ness could  echo  what  has  been  spoken  there,  the  stored-up 
record  would  certainly  shock  us.  They  are  written  down, 
and  they  will  be  revealed  in  the  light  of  the  glory  cloud. 
'  *  Moses  and  Aaron  went  from  the  presence  of  the  assembly 
unto  the  door  of  the  tabernacle  of  the  congregation,  and  they 
fell  upon  their  faces;  and  the  glory  of  the  Lord  appeared  unto 
them."  He  spread  flesh  and  bread  before  them  and  judged 
them  through  their  own  gluttonness. 

There  is  a  trembling  crowd  of  more  than  a  million  people, 
all  stripped  of  their  ornaments,  in  fearful  expectation  of  what 
was  going  to  come.  They  had  only  given  their  gold  and  sil- 
ver to  one  man  to  make  something  of  it,  something  according 
to  their  taste,  and  there  had  come  out  this  golden  calf.  They 
had  danced  around  it  for  a  while  and  had  eaten  and  drunk, 
they  had  had  a  good,  merry,  old-fashioned,  world-fashioned 
time.  But  that  came  to  an  end  when  God  looked  upon  it, 
and  now  they  were  called  to  meet  Him.  Fearful  judgment ! 
*  *  I  will  come  up  into  the  midst  of  thee  in  a  moment,  and  con- 
sume thee."  In  such  expectation  they  were  standing  and 
watching  Moses  as  he  went  out  of  the  defiled  camp  to  hear 
the  Divine  sentence  upon  the  sinners.  * '  And  it  came  to  pass, 
as   Moses    entered    into    the    tabernacle,    the    cloudy    pillar 


I 


THS    GI.ORY   OF  GOD.  35 

descended,  and  stood  at  the  door  of  the  tabernacle,  and  the 
Lord  talked  with  Moses.  And  all  the  people  saw  the  cloudy 
pillar  stand  at  the  tabernacle  door,  and  all  the  people  rose  up 
and  worshipped,  every  man  at  his  tent  door.  And  the  Lord 
spake  to  Moses  face  to  face,  as  a  man  speaketh  to  his  friend. ' ' 

While  Moses  received  the  high  favor  of  friendship  from  the 
God  of  heaven,  the  people  stood  in  awe;  they  were  kept  in 
suspense  forty  days  and  forty  nights — long  days,  long  nights. 
Would  God  pardon,  would  He  go  in  their  midst  the  rest  of 
the  way,  or  would  He  send  them  to  their  destination  only  by 
Moses  ?  And  when  Moses  returned  from  the  mount  with  the 
message  of  grace,  his  face  shone  with  the  glory  which  he  had 
seen. 

But  the  manifestation  of  Divine  holiness  which  was  a  bless- 
ing to  Moses  became  destruction  to  others,  even  his  sister 
Miriam.  She  had  only  joined  in  Aaron's  murmurings  against 
their  brother — or  was  she  the  one  who  first  found  fault  with 
him?  She  disliked  Moses'  wife.  And  then  he  took  too 
much  of  a  privilege  upon  himself.  Was  he  the  only  mouth- 
piece of  the  Lord?  Those  two  spoke  against  him,  no  great 
crime,  it  seems — but  Moses  was  the  servant  of  the  Lord. 
''Come  out,  ye  three!  "  the  Master  said  suddenly.  He  came 
down  in  the  pillar  of  the  cloud  and  stood  in  the  door  of  the 
tabernacle ;  a  few  minutes  later  Miriam  was  leprous,  as  white 
as  snow. 

Years  passed  away.  Moses  had  not  become  more  popular 
among  his  people.  Once  more  the  meek  servant  of  the  Lord^ 
and  this  time  his  brother,  too,  had  to  face  an  angry,  jealous 
crowd.  "Ye  take  too  much  upon  you,  seeing  all  the  congre- 
gation are  holy,  every  one  of  them ;  wherefore  then  lift  ye  up 
yourselves  above  the  congregation  of  the  Lord?  " 

They  may  not  have  known  how  slow  Moses  had  been  in 
coming  out  into  the  service  of  the  Lord,  how  he  had  pleaded 


36  FROM   GI,ORY   TO   GI,ORY. 

with  Him  to  send  anybody  else  but  his  unworthy  person. 
He  had  often  sighed  under  the  burden.  They  knew  from  the 
Lord  that  Moses  was  His  chosen  servant  and  their  leader. 
Miriam's  sad  experience  had  preceded  the  revolt,  thus  they 
were  inexcusable,  and  the  glory  of  the  Lord  again  appeared 
unto  all  the  congregation.  Again  it  was  for  judgment,  while 
He  spread  His  wing  over  His  servants.  The  ground  clave 
asunder  under  the  feet  of  His  enemies,  the  earth  opened  her 
mouth  and  swallowed  them  up  and  their  houses.  It  is  a  pic- 
ture of  what  will  happen  to  those  who,  merely  from  principle, 
rebel  against  authority  in  state  or  church,  as  far  as  it  is  estab- 
lished and  ordained  by  God  and  has  not  failed  in  its  calling. 
It  is  true,  we  have  no  priest  and  no  human  mediator  between 
God  and  our  souls,  but  God  instituted  shepherds  over  flocks. 
"Obey  them  that  have  the  rule  over  you,  and  submit  your- 
selves ;  for  they  watch  for  your  souls,  as  they  that  must  give 
account,  that  they  may  do  it  with  joy,  and  not  with  grief;  for 
that  is  unprofitable  for  you. " 

The  Glory  of  God  will  descend  again.  This  is  the  descrip- 
tion: "Enter  into  the  rock,  and  hide  thee  in  the  dust,  for  fear 
of  the  Lord  and  for  the  glory  of  His  majesty  *  *  *  for  the  day 
of  the  Lord  of  hosts  shall  be  upon  every  one  that  is  lifted  up 
*  *  *  they  shall  go  into  the  holes  of  the  rocks  and  into  the 
caves  of  the  earth  for  fear  of  the  Lord  and  of  the  glory  of  His 
majesty,  when  He  ariseth  to  shake  terribly  the  earth."  In 
that  day  will  be  fulfilled  all  the  promises  of  God  toward  the 
faithful  among  Israel,  while  His  glory  will  devour  the  wicked 
among  them  and  the  other  nations.  Only  a  remnant  of  the 
Israel  of  to-day  and  only  a  remnant  of  the  nations  will  abide 
the  fire  of  judgment,  while  the  others  will  be  given  for  a  feast 
to  the  fowls  under  heaven,  the  supper  of  the  Great  God. 

Shall  we  be  called  unto  the  marriage  supper  of  the  Lamb 
instead,  when  the  Bridegroom  shall  descend  for  the  day  of 


THB    GLORY    OF   GOD.  37 

His  wedding,  when  His  spouse  Israel  will  stand  before  Him 
in  the  white  garments  of  the  righteousnesses  of  the  saints  and 
let  Him  take  the  virgin's  veil,  as  a  token  of  her  submission  to 
His  government,  from  off  her  head,  and  when  He  will  place 
it  upon  His  shoulder  ?  Are  we  members  of  His  own  Body  to 
share  the  Bridegroom's  glory? 

FOR  HOLINESS. 

It  is  painful  to  think  that  man  forces  God  to  use  His  glory 
for  destruction.  He  originally  intended  to  impress  man  by 
His  holiness  for  his  good.  Therefore  mount  Sinai  burnt 
with  fire,  was  on  a  smoke  and  quaked,  therefore  the  thunders 
and  lightnings  and  the  long  trumpet  sound.  The  glory  of 
the  Lord  was  then  an  expression  of  His  fearful  holiness,  while 
the  seventy  elders,  when  later  on  admitted  to  the  privilege  of 
worship  nearer  the  throne,  saw  its  beauty  without  being 
frightened.  "They  saw  the  God  of  Israel,  and  there  was 
under  His  feet  as  it  were  a  paved  work  of  sapphire  stone,  and 
as  it  were  the  body  of  heaven  in  his  clearness  *  *  *  they  saw 
God,  and  did  eat  and  drink  *  *  *  and  the  sight  of  the  glory 
of  the  Lord  was  like  devouring  fire  on  the  top  of  the  mount 
in  the  eyes  of  the  children  of  Israel." 

When  later  on  the  priesthood  was  established  and  Aaron 
and  his  sons  were  consecrated  and  anointed  for  the  service, 
"the  glory  of  the  Lord  appeared  unto  all  the  people,  and 
there  came  a  fire  out  from  before  the  Lord,  and  consumed 
upon  the  altar  the  burnt  offering  and  the  fat ;  which  when  all 
the  people  saw,  they  shouted,  and  fell  on  their  faces." 

When  Gideon,  the  godly  youth,  was  visited  by  the  Angel 
of  the  Lord  and  called  to  be  the  deliverer  of  his  people,  he 
longed  to  be  assured  by  God  that  the  Holy  One  Himself  did 
install  him  as  such.    **  And  he  said  unto  Him :  *  If  now  I  have 


38  FROM   GI<ORY  TO   GI.ORY. 

found  grace  in  Thy  sight,  then  show  me  a  sign  that  Thou 
talkest  with  me.'"  He  prepared  a  meat  offering,  he  pre- 
sented it  to  the  Lord  who  was  graciously  waiting  under  the 
oak.  **  And  the  Angel  of  the  Lord  said  unto  him:  '  Take  the 
flesh  and  the  unleavened  cakes,  and  lay  them  upon  this 
rock,  and  pour  out  the  broth.'  And  he  did  so.  Then  the 
Angel  of  the  Lord  put  forth  the  end  of  the  staff  that  was  in 
His  hand,  and  touched  the  flesh  and  the  unleavened  cakes, 
and  there  rose  up  fire  out  of  the  rock,  and  consumed  the  flesh 
and  the  unleavened  cakes." 

''What  is  Thy  name?"  asked  Manoah,  Samson's  father, 
when  some  eighty  years  later  he  was  honored  by  the  same 
Heavenly  Guest.  "And  the  Angel  of  the  Lord  said  unto 
him :  '  Why  askest  thou  thus  after  My  name  seeing  it  is  won- 
derful? '  So  Manoah  took  a  kid  with  a  meat  offering,  and 
offered  it  upon  the  rock  unto  the  Lord;  and  the  Angel  did 
wondrously;  and  Manoah  and  his  wife  looked  on.  For  it 
came  to  pass,  when  the  flame  went  up  toward  the  altar,  that 
the  Angel  of  the  Lord  ascended  in  the  flame  of  the  altar. 
And  Manoah  and  his  wife  looked  on  it,  and  fell  on  their  faces 
to  the  ground."  They  had  seen  the  glory  of  God,  the  holi- 
ness of  Him  who  had  promised  them  a  child. 

THE  SHECHINAH  GLORY. 

That  visible  Glory  desired  a  resting  place  among  His 
people.  What  condescending  grace  on  the  part  of  the  High 
and  Lofty  One  that  inhabiteth  eternity ! 

Therefore  the  tabernacle  was  to  be  built  for  the  cloud  to 
rest  on  it,  whence  its  name  Shechinah  glory,  i.  e.,  dwelling 
glory.  "  The  tabernacle  shall  be  sanctified  by  My  glory  *  ^  * 
I  will  dwell  among  the  children  of  Israel,  and  I  will  be  their 
God."     "  Thou  shalt  make  a  mercy  seat  of  pure  gold  *  *  * 


THE    GI<ORY    OF   GOD.  39 

and  thou  shalt  make  two  cherubim  of  gold  in  the  two  ends  of 
the  mercy  seat.  Thou  shalt  put  the  mercy  seat  above  upon 
the  ark,  and  in  the  ark  thou  shalt  put  the  testimony  *  *  * 
and  there  I  will  meet  with  thee,  and  I  will  commune  with 
thee  from  above  the  mercy  seat,  from  between  the  cherubim." 
Praises  be  unto  God  for  those  protecting  cherubim  wings 
gathering  the  sinners  that  draw  near  with  the  atoning  blood 
of  Jesus  in  hand,  as  a  hen  does  her  chickens. 

While  we  see  from  a  previous  quotation  that  the  cloud 
covered  the  tabernacle  by  day  and  by  night — i.  e.,  out- 
wardly— unless  they  journeyed,  it  appeared  in  the  sanctuary 
for  the  purpose  of  communing  with  Moses  or  to  receive  the 
annual  offering  from  Aaron's  hands.  Only  on  special  occa- 
sions the  cloud,  the  glory  of  the  Lord,  filled  the  tabernacle, 
for  instance  at  its  dedication,  so  that  even  **  Moses  was  not 
able  to  enter  the  tent  of  the  congregation,  because  the  cloud 
abode  thereon,  and  the  glory  of  the  Lord  filled  the  tabernacle." 

The  Shechinah  glory  had  no  abiding  place,  though,  as  the 
people  were  journeying.  There  was  no  rest  for  the  Leader 
until  they  entered  the  land .  There  is  no  rest  for  the  Captain 
until  Jordan  will  be  crossed  by  the  last  of  His  soldiers  and 
our  tent  will  be  changed  into  the  Temple,  the  house  of  God, 
eternal  in  the  heavens. 

How  little  Israel  appreciated  the  Presence  of  the  Glory  of 
God !  They  dared  to  carry  the  ark  of  God  out  into  the  battle 
field,  and  they  lost  it.  "  The  glory  is  departed  from  Israel, 
for  the  ark  of  God  is  taken,"  wailed  the  high  priest's  daugh- 
ter-in-law, as  she  gave  birth  and  name  to  a  boy  who  saw  the 
light  of  the  world  on  such  an  unfortunate  day,  and  she  died. 
God  seemed  to  be  defeated  by  the  heathen  gods ;  still  we  read 
that  *  *  He  delivered  His  strength  into  captivity,  and  His  glory 
into  the  enemy's  hand."  It  was  His  own  doing,  and  even 
the  Philistines,  though  apparent  victors  on  the  field,  brought 


40  FROM   GI.ORY   TO   GI.ORY. 

back  the  ark  with  fear  and  trembling,  as  their  chief  god  was 
not  able  to  stand  before  this  Holy  God. 

Though  the  ark  was  recovered  and  later  on  a  tabernacle 
was  pitched  by  David  in  Jerusalem,  the  glory  cloud  is  not 
mentioned  again,  until  Solomon,  authorized  by  God,  had  built 
a  house  instead  of  a  tent,  the  Temple  of  Jerusalem. 

Then  ' '  the  priests  brought  in  the  ark  of  the  covenant  of  the 
Lord  unto  His  place  into  the  oracle  of  the  house  of  the  Most 
Holy  place,  even  under  the  wings  of  the  cherubim,  and  it 
came  to  pass,  when  the  priests  were  come  out  of  the  Holy 
place,  that  the  cloud  filled  the  house  of  the  Lord,  so  that  the 
priests  could  not  stand  to  minister  because  of  the  cloud ;  for 
the  glory  of  the  Lord  had  filled  the  house  of  the  Lord." 

Where  is  the  Shechinah  glory  now  ?  The  prophet  Micah 
says:  "  From  their  children  have  ye  taken  away  My  glory — 
forever."  Thank  God,  the  word  "forever,"  as  used  here, 
does  not  necessarily  imply  in  Hebrew  "unlimited  eternity," 
but  "a  long  time,"  which  corresponds  with  Ezekiel's  vision 
of  the  glory  of  God,  ''the  appearance  of  the  vision  of  the 
cherubim,  the  wheels,  the  likeness  of  a  throne,  and  the  like^ 
ness  of  a  man  upon  it. "  A  rapid  glance  would  reveal  unta 
us  the  Messiah  glory — i.  e.,  the  Head  and  the  Spirit-filled 
Body.  May  you  and  I  be  among  the  innumerable  eyes  which 
cover  their  "whole  backs,  their  hands,  their  wings,  their 
wheels,"  sparkling  lights,  members  of  the  members  of  the 
Body  of  Christ! 

Let  us  in  retrospective  view  follow  the  course  which  the 
Glory  of  God  took  as  it  moved  from  place  to  place,  until  it  left 
the  land — for  a  time. 

In  Ezek.  i:  i,  where  the  heavens  opened  that  the  vision 
might  appear  unto  Bzekiel,  he  saw  it  by  the  river  Chebar 
among  the  captives.  Jerusalem,  the  government  as  well  as 
the  treasures  of  the  sanctuary,  the  promises,  the  hope  of  the 


THE    GLORY    OF  GOD.  4I 

Messiah,  the  children — the  glory  of  the  I^ord — had  been 
removed  into  captivity,  and  there  Ezekiel  saw  it  in  the  first 
vision.  Further  on  we  read:  "Then  I  arose,  and  went  into 
the  plain,  and  behold,  the  Glory  of  the  I^ord  stood  there,  as 
the  Glory  which  I  saw  by  the  river  Chebar,  and  I  fell  on  my 
face. ' ' 

Where  that  plain  was  we  do  not  know,  but  it  possibly 
refers  to  the  region  between  Mesopotamia  and  Palestine 
which  the  captives  had  to  traverse  on  their  way  home.  "  The 
Spirit  lifted  me  up  between  the  earth  and  the  heaven,  and 
brought  me  in  the  visions  of  God  to  Jerusalem,  to  the  door  of 
the  inner  gate,  that  looketh  toward  the  north;  where  was  the 
seat  of  the  image  of  jealousy,  which  provoketh  to  jealousy." 
The  Glory  had  returned  to  Jerusalem,  bnt  there  was  some- 
body else's  image  which  provoked  Him  to  anger.  It  may 
refer  to  the  northern  conquerors  for  whose  favor  the  partly 
restored  nation  was  flattering  and  coaxing,  with  the  exception 
of  the  faithful  few;  it  may  refer  to  their  gods.  Is  it  astonish- 
ing that  the  Glory  of  God  went  up  from  the  cherub  to  the 
threshold  ready  to  depart  from  the  house,  and  that  the  judg- 
ment began  ? 

We  pass  on  to  the  next  chapter.  Does  it  refer  to  the  Mes- 
siah's time,  when  a  throne  appeared  in  heaven,  when  a  man 
clothed  with  linen  went  into  the  house  and  the  cloud  filled 
the  inner  court,  when  the  court  was  full  of  the  brightness  of 
the  lyord's  glory?  The  sound  of  the  cherubim's  wings  was 
heard  even  to  the  outer  court,  as  the  voice  of  Almighty  God 
when  He  speaketh.  The  Great  High  Priest  of  the  order  of 
Melchizedek,  not  as  the  others  of  the  tribe  of  I^evi,  never 
entered  the  Holy  of  Holies  of  the  earthly  temple,  but  He  did 
fill  the  outer  court,  the  court  of  the  Gentiles,  with  His  glory. 

We  follow  the  Glory  of  God  as  it  departs  from  its  own 
place,  yea  from  the  threshold.     "  Then  the  Glory  of  the  I^ord 


42  FROM   GLORY   TO   GLORY. 

departed  from  off  the  threshold  of  the  house,  and  stood  over 
the  cherubim.  And  the  cherubim  lifted  up  their  wings,  and 
mounted  up  from  the  earth  in  my  sight  *  *  *  and  the  Glory 
of  the  God  of  Israel  was  over  them  above  *  *  *  and  the  Glory 
of  the  lyord  went  up  from  the  midst  of  the  city,  and  stood 
upon  the  mountain  which  is  on  the  east  side  of  the  city." 

Then  follows  a  great  blank  concerning  the  Glory  of  God, 
from  chapters  12  to  42,  which  tell  of  Israel's  temporary 
destruction  and  restoration.  But  after  the  description  of  the 
new  temple  we  read:  "  Behold,  the  Glory  of  the  God  of  Israel 
came  from  the  way  of  the  east;  and  His  voice  was  like  a  noise 
of  many  waters ;  and  the  earth  shined  with  His  glory  *  *  * 
And  I  fell  upon  my  face.  And  the  Glory  of  the  Lord  came 
into  the  house  by  the  way  of  the  gate  whose  prospect  is 
toward  the  east.  So  the  Spirit  took  me  up,  and  brought  me 
into  the  inner  court;  and  behold,  the  Glory  of  the  Lord  filled 
the  house.  And  I  heard  Him  speaking  to  me  out  of  the 
house ;  and  the  man  stood  by  me.  And  He  said  unto  me : 
'Son  of  man,  the  place  of  My  throne,  and  the  place  of  the 
soles  of  My  feet  where  I  will  dwell  in  the  midst  of  the  chil- 
dren of  Israel  for  ever,  and  My  holy  name,  shall  the  children 
of  Israel  no  more  defile."  ''The  glory  of  this  latter  house 
shall  be  greater  than  of  the  former,  and  in  this  place  will  I 
give  peace,  says  the  Lord  of  hosts." 

Those  are  still  unfulfilled  and  precious  promises  of  which 
the  Church  may  not  rob  Israel. 

From  the  way  of  the  East!  Shall  not  His  feet  stand  in  that 
day  on  the  mount  of  Olives  which  is  before  Jerusalem  on  the 
east,  the  same  place  from  whence  the  Glory  of  God  mounted? 

The  Glory  of  God  is  still  dwelling  in  heaven  between  the 
cherubim.  John  saw  it  there  in  a  prophetic  vision.  "The 
temple  of  God  was  opened  in  heaven,  and  there  was  seen  in 
His  temple  the  ark  of  His  testament  *  *  *  And  I  heard  a  loud 


THK  GI.ORY  OF  GOD.  43 

voice  saying  in  heaven:  *  Now  is  come  salvation,  and  strength, 
and  the  kingdom  of  our  God,  and  the  power  of  His  Christ;  for 
the  accuser  of  our  brethren  is  cast  down,  which  accused  them 
before  our  God  day  and  night  *  *  *  Therefore  rejoice,  ye 
heavens,  and  ye  that  dwell  in  them  !  Woe  to  the  inhabiters 
of  the  earth  and  of  the  sea  !  for  the  devil  is  come  down  unto 
you,  having  great  wrath,  because  he  knoweth  that  he  has  but 
a  short  time'  *  *  *  And  after  that  I  looked,  and  behold,  the 
temple  of  the  tabernacle  of  the  testimony  in  heaven  was 
opened,  and  the  seven  angels  came  out  of  the  temple,  having 
the  seven  plagues  *  *  *  and  the  temple  was  filled  with  smoke 
from  the  glory  of  God,  and  from  His  power;  and  no  man  was 
able  to  enter  into  the  temple,  till  the  seven  plagues  of  the 
seven  angels  were  fulfilled." 

The  ark  of  the  testimony  is  testifying  against  Israel  and  the 
rest  of  the  world  to  whom  the  law  has  been  passed  on  through 
its  original  owners.  Therefore  the  judgments  will  proceed 
from  the  ark  which  Moses  saw  in  heaven. 

But  after  the  justice  of  God  shall  have  been  executed  upon 
the  rebellious  and  the  earth  shall  have  been  cleansed  and 
renewed  by  the  Creator's  word,  there  will  be  no  more  use  for 
the  ark,  the  law  will  be  written  in  people's  hearts,  as  Jeremiah 
tells  us:  "I  will  bring  you  to  Zion,  and  I  will  give  you  pas- 
tors according  to  Mine  heart  ^  *  *  and  they  shall  say  no 
more:  'The  ark  of  the  covenant  of  the  Lord;'  neither  shall  it 
come  to  mind;  neither  shall  they  remember  it;  neither  shall 
they  visit  it  *  *  *  At  that  time  shall  they  call  Jerusalem  the 
throne  of  the  Lord,  and  all  the  nations  shall  be  gathered  unto 
it,  to  the  name  of  the  Lord,  to  Jerusalem." 

The  new  covenant  will  be  established  with  new  laws  and 
sacrifices  (see  Ezek,  45-48),  which  may  be  to  Israel  what  the 
Lord's  supper  is  now  to  the  Church. 

But  the  Heavenly  Jerusalem,  in  the  time  following,  will 


44  FROM   GLORY  TO  GI.ORY. 

not  even  have  a  temple  with  such  offerings,  there  will  be  no 
need  of  memorials;  for  "Behold,  the  tabernacle  of  God  is 
with  men,  and  He  will  dwell  with  them  *  *  *  And  He  carried 
me  away  in  the  Spirit  to  a  great  and  high  mountain,  and 
shewed  me  that  great  city,  the  Holy  Jerusalem,  descending 
out  of  heaven  from  God,  having  the  glory  of  God  *  *  *  And 
I  saw  no  temple  therein;  for  the  Lord  God  Almighty  and  the 
Lamb  are  the  temple  of  it. " 

Marvellous  book!  Thy  pages  need  not  be  clipped,  thy 
passages  not  be  twisted.  It  is  all  harmony,  all  simplicity,  all 
depth,  all  height — all  glory ! 


THE  GLORY  OF  JESUS,  THE  SON  OF  MAN, 
OR  THE  GLORY  BESTOWED  UPON  HIM. 

Irreproachable,  unapproachable  holiness  in  its  edfiying  and 
purifying,  but  also  destructive  consequences  is  the  original 
glory  with  which  the  Son  of  God  was  clothed  from  eternity, 
and  it  shone  forth  on  His  Divine  mission  to  those  who  needed 
Him  on  earth. 

Very  dififerent  is  the  glory  that  was  given  Him  as  the  Son 
of  Man. 

God  in  flesh,  amazing  story !  How  was  it  possible  that  a 
Spirit's  unlimited  liberty  should  be  shut  up  within  the  bound- 
aries of  a  material  body;  that  such  a  Divine  body  should  be 
restricted  by  the  laws  of  nature,  of  eating,  drinking,  sleep,  of 
cleanliness,  and  care,  those  habits  inseparable  from  the  mate- 
rial substance  which  is  called  man;  that  the  God  in  flesh 
should  be  limited  to  space  and  time ; — in  short,  that  God 
should  be  subject  to  laws  which  He  had  created?  How  was 
it  possible?  Not  by  the  absolute  power  of  the  Almighty  as 
an  act  of  authority,  but  by  a  free-will  act  on  the  part  of  the 
Son  of  God  who  humiliated  Himself  to  be  confined  for  a  time 
to  a  walk  in  human  flesh;  and  not  only  that,  but  even  in  the 
likeness  of  sinful  flesh. 

For  He  did  not  take  upon  Himself  the  nature  of  a  body  as 
Adam  possessed  it  before  the  fall,  but  as  it  had  been  corrupted 
by  sin,  with  the  curse  of  weariness  and  hardships  upon  it, 
that  by  His  sacrifice  for  sin  and  by  a  holy  life  in  a  corruptible 
body  He  might  condemn  the  mastership  of  sin  in  the  flesh 
forever. 

If  a  man  from  love  for  worms  could  or  would  become  a 
worm  himself,  live  with  them  like  a  worm,  and  die  for  them 
in  order  to  make  them  men  by  his  voluntary  sacrifice  (W.  E. 


46  FROM   GI<ORY  TO  GI.ORY. 

Blackstone's  illustration), 'he  would  not  approach  in  loftiness 
the  work  of  love  which  Jesus  did  for  us.  Only  if  we  under- 
stand what  the  glory  was  which  He  had  with  God  before  He 
came  down,  we  can  somehow  appreciate  the  sacrifice  of  death 
as  well  as  of  a  life  in  a  human  body. 

The  more  refined  and  noble-hearted  a  person  is,  the  more 
disgusting  appear  uncouth  manners,  the  more  hateful  is  the 
touch  of  anything  unclean,  the  keener  is  his  scent  of  sin  and 
wrong,  of  ridiculous  ambition,  of  an  "evil  eye,"  and  despi- 
cable flattery.  What  must  it  have  been  for  the  *  *  Holy  child 
Jesus  "  to  mingle  with  the  little  thoughtless  companions  ;  for 
the  noble  youth  to  hear  the  surmisings  and  envyings  of  jeal- 
ous comrades,  for  the  *  *  man  "  to  be  surrounded  by  hatred, 
persecution,  reproaches,  treachery  of  His  countrymen.  He 
who  knew  what  was  in  man  was  able  to  look  right  through 
the  hearts  of  the  people.  He  knew  His  enemies  before  they 
ever  demonstrated  their  ill-feelings;  He  knew  His  friends, 
their  little,  little  love.  James  and  John,  in  the  hour  of  our 
lyord's  greatest  sorrow,  were  able  to  think  of  their  own  ambi- 
tious hopes,  and  yet  John  was  so  close  to  the  heart  of  Jesus. 
What  pain  that  strife  must  have  given  to  His  own  loving,  un- 
selfish heart!  Thus  also,  the  more  we  are  filled  with  the 
Divine  Spirit,  the  keener  is  our  scent,  the  greater  the  suffer- 
ings of  trial.  Discernment  is  a  precious  gift,  but  it  makes 
the  soul  sensitive  and  adds  to  the  blessed  tribulation  of  the 
saints. 

Only  when  we  shall  be  *  *  at  home  "  in  the  pure  atmosphere 
of  perfect  light,  of  perfect  holiness,  and  love,  we  shall  under- 
stand what  those  thirty-three  years  of  earth  life  meant  to  our 
Savior.  That  sacrifice  was  only  possible  by  His  free  will  of 
love,  not  by  compulsion, — grace  enabled  Him  to  do  it.  His 
very  nature  was  grace.  "Ye  know  the  grace  of  our  Lord 
Jesus  Christ,  that  though  He  was  rich,  yet  for  your  sakes  He 


THK  GI,OBY  OF  GOD.  47 

became   poor,  that  ye   through  His  poverty  might  become 
rich." 

Some  little  grace,  some  gracious  feelings  would  not  have 
been  sufficient  to  accomplish  the  task.  His  ** glorious  power" 
was  needed.  The  victory  of  grace  was  won  by  God  the 
Father,  by  the  Son,  and  by  the  Holy  Spirit. 

That  Divine  Being  whose  nature  we  can  but  little  under- 
stand with  our  human  mind,  divided  in  three,  not  influences^ 
hut  persons,  yet  one — Onk  God,  the  God  of  Abraham,  Isaac, 
and  Jacob, — that  Divine  Being  does  the  threefold  Divine 
office  work  by  the  power  of  grace,  until  the  complete  victory 
will  be  won. 

In  **the  kindness  of  God  the  Father  toward  us  through 
Christ  Jesus"  are  revealed  "the  riches  of  His  grace."  T/te 
Father  gave  Him  whom  He  did  love  over  to  cruel  sufferings 
by  His  enemies  and  for  His  enemies. 

"According  to  the  riches  of  His  grace,  the  Beloved  has 
made  us  accepted  by  His  blood  *  *  *  to  the  praise  of  the 
glory  of  His  grace." 

The  Holy  Spirit  has  to  apply  "the  exceeding  greatness  of 
His  power  which  He  wrought  in  Christ  when  He  raised  Him 
from  the  dead, ' '  in  order  to  accomplish  the  victory  of  grace 
over  us  and  in  us.  Therefore  we  are  called  "the  vessels  of 
mercy  afore  prepared  unto  glory,"  in  whom  He  longs  to 
make  known  the  riches  of  His  glory. 

Should  we  not  let  Him  do  it  ?  Why  do  we  so  often  hinder, 
grieve  and  quench  the  Spirit  while  He  is  at  work,  thus  join- 
ing hands  with  His  enemies — i.  e.,  Satan,  the  world,  and  the 
flesh  ?  I  pray  that  my  power  of  opposition  may  be  weakened 
more  and  more,  that  I  may  become  powerless,  nothing — and 
thus  something  in  His  possession.  His  loving  and  beloved 
slave. 


48  FROM   GLORY   TO   GLORY. 

It  may  be  practical  to  divide  our  study  of  the  glory  of  Jesus, 
the  Son  of  Man,  into  six  divisions: 

1.  His  lifework — i.  e.,  to  receive  sinners  into  the  glory 
of  God. 

2.  Audible  and  visible  communication  from  heaven. 

3.  Majesty  manifested  when  transfigured. 

4.  His  resurrection  and  ascension. 

5.  His  inheritance  in  the  saints. 

6.  His  coming  in  glory. 

HIS    LIFEWORK, 
TO  RECEIVE  SINNERS  INTO  THE  GLORY  OF  GOD. 

How  to  receive  sinners  into  the  glory  of  God  was  a  prob- 
lem which  only  Divine  wisdom  was  able  to  solve.  How  can 
a  disinherited  child  be  reconciled  with  the  just  father?  How 
can  righteous  anger  be  appeased?  How  can  he  be  replaced 
into  the  privileges  of  an  honorable  son  ? 

How  can  an  outcast,  who  has  dragged  her  father's  name 
through  the  filth  and  dirt  of  infamy,  how  can  she  be  received 
back  into  the  sacred  family  circle  whose  members  have  kept 
up  their  good  name  and  reputation  only  by  expelling  the 
degraded  element  and  by  cutting  off  all  relationship  with  her  ? 
Can  she  be  received  back  into  the  glory  of  a  spotless  name  ? 

How  can  a  filthy  drunkard  or  a  beggar  in  loathsome  rags 
be  admitted  into  the  glory  of  the  presence  of  a  king  ?  Would 
not  the  very  walls  of  the  palace,  the  shining  door  handles,  the 
carpets  that  cover  the  polished  floor  cry  out  in  righteous 
indignation  against  such  an  intruder?  Would  not  the  king's 
attendants  shrink  from  his  approach  ? 

How  can  a  sin-stained  soul  draw  near  the  fearful  and  holy 
God,  and  make  its  dwelling  place  at  His  feet  ? 


THE   GI.ORY   OF   GOD.  49 

The  only  solution  was  to  give  that  host  of  miserable  sin- 
ners a  Captain,  and  "to  make  the  Captain  of  their  salvation 
perfect  through  sufferings"  in  order  to  bring  many  sons  into 
glory. 

His  first  suffering  was  to  come  in  direct  contact  with  the 
filth  of  sin  and  the  sinner.  It  is  a  marvel  how  His  holy  fin- 
gers could  ever  have  touched  the  leper; — no  more,  though, 
than  His  grace  which  allowed  a  Judas  Iscariot  to  eat  at  His 
table  and  to  defile  the  atmosphere  of  His  chosen  circle  by  the 
very  exhalation  of  his  breath  for  three  long  years. 

The  Son  of  the  house  had  to  go  *' outside  the  camp,"  there 
to  exchange  His  garments  of  righteousness  with  the  rags  of 
those  who  had  to  be  purified  in  order  to  be  admitted  into  the 
Father's  family  and  household.  The  Son  of  the  house  had  to 
put  on  the  corruptible  and  mortal  flesh,  that  He  might  give 
us  in  exchange  His  incorruption  and  immortality.  He  had  to 
take  the  place  of  the  criminal,  not  only  to  bear  his  punish- 
ment, but,  what  was  worse,  his  ignominy.  It  is  one  thing  to 
step  between  justice  and  the  victim  as  a  mediator,  even  as  the 
scapegoat ;  it  is  another  thing  to  be  taken  for  the  criminal,  to 
have  others  point  their  fingers  at  you  saying:  "This  is  the 
malefactor  !  Away  with  him!  " — while  the  culprit  enters  into 
honor  and  glory. 

That  is  what  Jesus  did  for  us.  '*  God  has  made  Him  to  be 
sin  who  knew  no  sin,  that  we  might  be  made  the  righteous- 
ness of  God  in  Him. "  Can  a  pure  woman  imagine  the  horror 
she  would  undergo  if  the  crime  of  a  degraded  creature  of  her 
sex  were  put  on  her,  if  she  were  considered  the  one  who 
killed  the  poor,  innocent  babe,  her  living  shame?  Would  she 
not  even  welcome  death  as  a  relief  from  the  unbearable  bur- 
den of  sin  and  shame  which  were  not  hers?  God  would 
know  that  she  was  innocent,  He  would  be  with  her  in  the 
hour  of  execution.  He  would  open  heaven  for  her  and  let  her 


50  FROM   GI.ORY  TO  GI^ORY. 

in.  Only  away  from  those  looks  of  mingled  curiosity  and 
contempt !  It  is  enough,  yea,  it  is  too  much  to  live  through 
such  hours  even  in  a  dream. 

And  Jesus  suffered  that  and  more  for  us.  He  was  a  laugh- 
ing stock  to  those  who  ridiculed  the  vain  attempt  made  by 
that  man  to  become  a  king.  He  was  a  mark  for  hissing 
Pharisees  who  took  their  revenge  on  the  blasphemer  that  had 
called  himself  the  Son  of  God.  And — not  the  least — He  was 
forsaken,  if  not  misjudged,  by  His  friends  and  followers.  He 
was  the  fanatic  that  had  gone  too  far.  How  would  God  else 
have  abandoned  Him  to  His  enemies  ?  He  was  indeed  for- 
saken, not  only  apparently  forsaken,  by  His  Father  for  the 
first  time  in  His  life,  just  in  the  darkest  hour,  when  the  most 
indifferent  Christian  flees  to  the  Rock  of  Refuge. 

But  He  had  no  God  to  flee  to,  because  in  that  hour  the  sin 
of  all  the  world,  of  all  murderers,  adulterers,  liars,  thieves, 
infidels,  rebellious,  godless  was  heaped  upon  Him,  and 
because  He  was  made  sin  and  the  sinner  Himself.  In  that 
hour  He  was  punished  for  it.  How  could  the  hand  that 
smote  Him  comfort  Him  ?  The  Holy  God  that  cannot  look 
upon  sin  without  consuming  the  guilty  had  to  look  away 
from  His  Son  and  let  Him  go  into  death  all  by  Himself. 
Therefore  the  cry:  "My  God,  my  God,  why  hast  Thou  forsa- 
ken Me!"  not  the  expression  of  human  sufferings,  but  the 
agony  of  a  cursed  soul.  Nothing  but  power  of  grace  was 
able  to  suffer  such  violent  anguish  for  others,  for  sinners. 

That  is  '*  the  power  of  God  unto  salvation,"  power  over  all 
flesh  given  unto  Jesus,  the  power  that  He  should  give  eternal 
life  to  as  many  as  the  Father  has  given  Him.  *  *  For  as  the 
Father  hath  life  in  Himself,  so  hath  He  given  to  the  Son  to 
have  life  in  Himself. ' ' 

Therefore  His  power  on  earth  to  forgive  sins,  the  power 
that  *  *  has  delivered  us  from  the  power  of  darkness  and  has 


THK   GI.ORY  OF   GOD.  5 1 

translated  us  into  the  kingdom  of  His  dear  Son. "  When  the 
multitudes  saw  it,  they  marvelled  and  glorified  God  who  had 
given  such  power  unto  men. 

That  was  the  glory  of  Jesus,  the  Son  of  Man. 

Then  was  fulfilled  what  Hannah  sang  in  her  hymn  of 
praise:  "  He  raiseth  up  the  poor  out  of  the  dust,  and  lifteth  up 
the  beggar  from  the  dunghill,  to  set  them  among  princes,  and 
to  make  them  inherit  the  throne  of  glory. " 

AUDIBLE  AND  VISIBLE  COMMUNICATION  FROM 
HEAVEN. 

**  God  knoweth  our  frame."  He  knows  that  we  are  fool- 
ish, blind,  and  ignorant.  He  knew  that  the  world  would  be 
slow  in  discerning  the  Divine  origin  of  the  "Sent  One;" 
therefore  He  vouchsafed  to  testify  to  that  wonderful  truth  by 
audible  and  visible  manifestation  from  above  to  the  glory  of 
Jesus. 

When  the  angel  of  the  I^ord  came  to  announce  the  birth  of 
the  Savior  to  a  few  favored  men,  the  shepherds  in  the  field, 
* '  the  glory  of  the  lyord  shone  round  about  them  *  *  *  and 
suddenly  there  was  with  the  angel  a  multitude  of  the  Heaven- 
ly host,  praising  God  and  saying:  '  Glory  to  God  in  the  high- 
est, and  on  earth  peace,  good  will  toward  men.'  "  It  was  tell- 
ing glory,  therefore  the  shepherds  returned  glorifying  and 
praising  God. 

While  Jesus  was  baptized  in  Jordan,  the  heavens  above 
opened,  the  Holy  Ghost  descended  in  a  bodily  shape  like  a 
dove  upon  Him,  and  a  voice  came  from  heaven  saying: 
"Thou  art  My  beloved  Son,  in  Thee  I  am  well  pleased." 
Therefore  John  the  Baptist  witnessed:  **  I  saw  and  bare  rec- 
ord that  this  is  the  Son  of  God." 

The  same  voice  was  heard  from  heaven  out  of  the  cloud  on 


52  FROM   GLORY   TO   GI<ORY. 

the  holy  mount:  "This  is  My  beloved  Son,  in  whom  I  am 
well  pleased;  hear  ye  Him." 

Angels  came  and  ministered  unto  Him  in  the  wilderness, 
after  He  had  refused  to  eat  miraculous  food  in  fellowship  with 
Satan. 

When  the  hour  came  that  Jesus  should  step  into  death, 
when  the  tide  of  anguish  rose  high,  when  love  for  life  fought 
the  battle  with  the  service  of  sacrifice  which  He  had  taken 
upon  Himself;  when  He  cried  out:  "Now  is  My  soul 
troubled,  and  what  shall  I  say:  '  Father,  save  Me  out  of  this 
hour  (not  from  this  hour)?  Father,  glorify  Thy  name!'  — 
then  came  there  a  voice  from  heaven  saying :  '  I  have  both 
glorified  it,  and  will  glorify  it  again.'  The  people  that  stood 
by  and  heard  it  said  that  it  thundered;  others  said:  'An 
angel  spake  to  Him.'  " 

MAJESTY  MANIFESTED  WHEN  TRANSFIGURED. 

''  We  have  not  followed  cunningly  devised  fables,  when  we 
made  known  unto  you  the  power  and  coming  of  our  L,ord 
Jesus  Christ,  but  were  eye  witnesses  of  His  majesty.  For 
He  received  from  God  the  Father  honor  and  glory,  when 
there  came  such  a  voice  to  Him  from  the  excellent  glory: 
'  This  is  My  beloved  Son  in  whom  I  am  well  pleased,'  "  says 
the  apostle  Peter  remembering  the  matchless  hour  on  the 
mount.  How  our  hearts  swell  with  the  longing  to  have  been 
there  where  it  was  so  good  to  be ! 

Then  radiancy  of  glory  broke  through  the  veil  of  His  flesh. 
The  fashion  of  His  countenance  was  altered,  His  face  did 
shine  as  the  sun.  His  raiment  was  white  as  the  light,  exceed- 
ing white  as  snow,  as  no  fuller  on  earth  can  white  them. 

Other  glory,  too,  was  sent  from  on  high.  "Behold,  there 
talked  with  Him  two  men,  which  were  Moses  and  Elijah  who 


THK  GLORY    OF  GOD.  53 

appeared  in  glory,"  and  a  bright  cloud  overshadowed  them. 
What  privileged  messengers  were  those  two,  not  angels  this 
time,  but  men.  Angels  were  not  chosen  to  carry  the  message 
of  death,  they  had  never  passed  through  it ;  but  Moses  had, 
and  evidently  for  that  purpose  his  body  had  been  kept  from 
corruption.  We  know  from  Jude  that  the  archangel  Michael 
had  a  contest  with  Satan  over  the  body  of  God's  servant. 
While  one  of  the  two  had  tasted  death  and  thus  spoke  from 
experience,  the  other  chosen  instrument  was  Elijah,  who  had 
been  taken  up  in  rapturous  flight,  thus  able  to  witness,  a 
man  to  the  Son  of  Man,  to  the  ascension  glory.  God  had 
preserved  their  bodies  in  His  wise  and  almighty  way.  The 
bodies  in  which  they  appeared  on  the  mount  cannot  have 
been  the  resurrection  bodies,  the  spiritual  bodies  promised  to 
the  redeemed,  but  their  old,  though  glorified  bodies ;  else  the 
Word  would  not  be  true  which  calls  Jesus  the  firstfruit  of 
them  that  slept. 

Moses  and  Elijah  may  come  again.  They  may  be  the  two 
prophets  spoken  of  in  Rev.  ii.  They  may  be  preserved  for 
one  more  service,  though  we  have  no  certain  word  for  it. 
Those  two  prophets,  the  two  olive  trees  and  the  two  candle- 
sticks standing  before  the  God  of  all  earth,  will  come  in  the 
power  and  the  spirit  of  both  Moses  and  Elijah :  fire  shall  pro- 
ceed out  of  their  mouth,  they  shall  have  power  over  the  rain 
of  heaven,  over  waters  to  turn  them  to  blood,  and  over  the 
earth  to  smite  her  with  plagues,  until  death  will  triumph  over 
them  for  three  days  and  a  half,  and  then  they  shall  ascend  to 
heaven  in  the  sight  of  all  people. 

But  on  that  mountain  with  the  I^ord  they  appeared  in 
glory,  all  light,  all  bright.  Was  it  to  make  the  cup  less  bit- 
ter, was  it  to  strengthen  Jesus  for  the  work  that  was  defin- 
itely sent  to  Him  in  that  hour ;  was  it  to  make  the  victory 
possible  by  showing  Him  the  crown  in  advance? 


54  FROM  GLORY  TO  GLORY. 

Jesus  "for  the  joy  that  was  set  before  Him  endured  the 
cross,  despising  the  shame."  He  then  looked  away,  over  the 
cross  and  the  grave,  to  the  end  of  the  race  when  He  would  be 
crowned  with  glory. 

Therefore  *  *  it  came  to  pass,  when  the  time  was  come  that 
He  should  be  received  up.  He  steadfastly  set  His  face  to  go  to 
Jerusalem."  His  death  meant  glory  to  Him  in  the  end,  thus 
He  was  able  to  say:  "The  hour  is  come  that  the  Son  of  Man 
should  be  glorified,"  referring  to  the  corn  of  wheat  that  had 
to  fall  into  the  ground  and  die.  What  appeared  unto  others 
shame  and  defeat  was  unto  Him  glory,  because  the  grave  was 
the  only  door  through  which  He  as  the  Son  of  Man  could 
have  re-entered  into  the  glory  of  the  presence  of  the  Holy 
God,  who  was  waiting  for  the  atoning  blood  to  be  brought 
into  the  Holy  of  Holies  by  the  hands  of  the  only  perfect  High 
Priest.  * '  Ought  not  Christ  to  have  suffered  these  things,  and 
to  enter  into  His  glory?  " 

HIS  RESURRECTION  AND  ASCENSION. 

Some  of  us  may  oppose  the  view  that  the  sufferings  of  Jesus 
Christ  on  the  cross  and  His  captivity  in  the  grave  made  part 
of  His  glory;  but  we  shall  aU  agree  on  the  point  of  both  His 
resurrection  and  ascension. 

We  have  no  definite  statement  as  to  a  radiant  brightness  of 
His  new  resurrection  body.  His  glory  seems  to  have  been 
veiled  once  more  for  mortal  eye,  when  for  instance  Mary  took 
Him  to  be  the  gardener — perhaps  it  was  from  tender  compas- 
sion for  her  tired,  her  tear-stained,  aching  eyes.  Yet  there  is 
evidence  enough  that  His  resurrection  was  a  radiant  act,  and 
that  His  body  was  full  of  glory.  The  apostle  Paul  speaks  of 
Him  ' '  who  shall  change  our  body  of  humiliation,  that  it  may 
be  fashioned  like  unto  His  glorious  body." 


THK   GI.ORY  OF  GOD.  55 

How  that  mysterious  work  was  done,  and  how  it  will  be 
repeated  in  us  when  the  hour  has  come,  we  do  not  know;  but 
a  few  hints  are  given  unto  us  which  enrich  the  meditating 
soul  with  wondrous  blessings. 

' '  Christ  was  raised  up  from  the  dead  by  the  glory  of  the 
Father."  He  is  "declared  to  be  the  Son  of  God  with  power 
according  to  the  Spirit  of  holiness,  by  the  resurrection  from 
the  dead."  Can  we  see  the  dead,  bruised  body  of  Jesus  lying 
in  the  grave,  wrapped  up  in  fine  linen,  and  fragrant  spices 
and  ointments,  but  stiff  and  cold  ?  Do  we  see,  on  that  glo- 
rious Easter  morn,  the  whole  host  in  heaven  in  joyful  expect- 
ation and  commotion,  as  the  Spirit  of  holiness  descended,  and 
the  glory  of  God  entered  into  that  grave  to  begin  a  work  that 
was  to  fill  the  whole  world  with  astonishment,  joy,  blessing, 
praise — hatred,  rebellion,  fury?  It  was  no  easy  work,  how- 
ever great  the  power  of  the  Spirit  is,  the  creating  capacity  of 
God  who  ''spake  and  it  was."  The  Spirit  had  to  exert  "the 
exceeding  greatness  of  His  power,"  and  that  was  the  "work- 
ing of  the  power  of  His  might  which  He  wrought  in  Christ 
when  He  raised  Him  from  the  dead." 

That  was  the  moment  when  Life  triumphed  over  Death, 
God  over  Satan,  while  on  the  cross  the  serpent  of  the  tribe  of 
Dan,  the  adder  in  the  path,  had  bitten  the  horse's  heels,  so 
that  his  rider  had  fallen  backward.* 

Then  earth  and  heaven  shouted:  "  O  death,  where  is  thy 
sting?     O  grave,  where  is  thy  victory?"     Swallowed  up  in 


*  Yet  •'  Dan  shall  judge  his  people  as  one  of  the  tribes  of  Israel."  In 
the  restoration  of  earthly  blessings  Dan  shall  have  his  share,  even  as 
the  first  tribe  mentioned  in  Ezek.  48 :  i,  though  none  of  Dan  will  be 
sealed  for  the  heavenly  privileges  of  the  144,000  of  the  tribes  of  Israel 
who  follow  the  Ivamb.  Was  Judas  Iscariot,  the  man  of  Kirioth,  of  that 
tribe  ?    Is  this  the  retribution  for  his  sin  ? 


56  FROM   GI.ORY   TO   GI<ORY. 

victory  by  Him  whom  the  bands  of  death  could  not  hold. 
Those  grave  cloths  fell  off,  the  rigid  clasp  of  the  skeleton  with 
the  scythe  in  his  hand  had  to  give  way  to  the  warmth  of  life, 
as  the  Spirit  of  God  breathed  upon  those  bones  which  were 
raised  a  spiritual  body  in  perfect  beauty  and  glory.  It  was  a 
body  no  longer  of  flesh  and  blood — the  blood  had  been  shed 
for  the  world — not  the  terrestrial  body,  nor  only  a  spirit,  but 
a  spiritual  body  of  flesh  and  bones.  **A  spirit  has  not  flesh 
and  bones,  as  ye  see  Me  have ^''  said  Jesus  Himself  after  His 
resurrection.  "Behold  My  hands  and  My  feet,"  with  the 
print  of  the  nails,  no  repulsive  scars,  but  illuminated  marks 
of  beauty. 

O  that  Body,  how  I  long  to  know  it !  And  I  shall  have  one 
like  His,  a  body  of  glory,  a  body  which  shall  drink  of  the 
fruit  of  the  vine  with  Jesus  in  the  Father's  kingdom,  a  body 
that  will  be  fitted  to  eat,  as  He  did,  "a  piece  of  a  broiled  fish 
and  of  an  honey-comb?"  I  am  looking  forward  to  an  eternal, 
happy  life  in  the  garden  of  Eden,  and  I  shall  delight  in  my 
share  on  the  tree  of  life  with  the  twelve  manner  of  fruit,  dif- 
ferent every  month,  and  I  shall  enjoy  my  portion  of  manna, 
if  I  reach  Paradise  at  all,  if,  by  the  grace  of  God,  I  overcome 
and  do  not  eat  of  the  dainties  of  the  wicked  meanwhile  on  my 
pilgrimage.     Are  those  too  material  tastes  for  others? 

We  shall  have  a  body  like  His,  not  hampered  by  its  present 
physical  weight  and  material  substance.  Doors  and  windows 
could  no  longer  prevent  Him  from  stepping  into  the  midst  of 
His  waiting  people.  The  journey  to  Galilee,  there  to  appear 
to  His  brethren,  was  no  longer  hard  on  His  glorified  feet. 
Once  loosed  from  the  linen  cloths  of  the  grave,  they  are  free 
forever,  and  so  shall  be  ours.  It  is  true,  we  have  some 
instances  that  He  burst  the  laws  of  nature  and  walked  on  the 
storm-tossed  sea  while  in  His  human  body.  But  there  we  see 
Him  as  the  Master  of  the  elements,  coming  to  the  rescue  of 


THE    GLORY    OF   GOD.  57 

His  frightened  disciples  to  the  intent  they  should  recognize 
in  Him  the  Son  of  God. 

That  which  was  supernatural,  temporary  power,  working  in 
that  hour  in  Jesus'  as  well  as  in  Peter's  body,  will  be  the 
nature  of  the  new  creation  that  rises  out  of  death.  Whatever 
His  new  flesh  was  in  appearance,  we  know  that  it  was  radiant 
enough  to  bring  doubtful  souls  down  at  His  feet  in  holy  wor- 
ship. "When  they  saw  Him,  they  worshipped  Him,"  and 
then  Jesus  spake  the  words  which  had  become  truth  by  His 
resurrection  :  *  *  All  power  is  given  unto  Me  in  heaven  and  in 
earth." 

Glory  did  witness  to  the  important  event  that  took  place  in 
the  Garden  of  the  Tomb  on  the  outskirts  of  old  Jerusalem, 
that  spot  kept  from  idolatrous  profanation  by  the  wisdom  and 
jealousy  of  God  as  by  a  miracle.  Undisturbed  by  the  noise 
and  company  of  fanatic,  ignorant  worshippers  as  you  meet 
them  in  the  church  of  the  so-called  Holy  Sepulchre,  you  can 
enjoy  the  fellowship  of  the  Heavenly  host  and  their  I^eader 
in  that  quiet  spot  which  is  called  the  Garden  of  the  Tomb. 

It  seems  still  to  breathe  the  peace,  joy,  and  glory  that  fol- 
lowed the  victory  at  the  entrance  of  the  open  tomb.  The 
angel  of  the  lyord  in  shining  raiment,  his  countenance  bright 
like  lightning,  had  descended  to  roll  back  the  stone  from  the 
door.  The  earth  had  joined  in  the  wondrous  work  of  raising 
the  first  from  among  the  dead,  shaking  the  ground  of  the 
prison.  That  resurrection  pomp  makes  part  of  the  glory  of 
Jesus. 

Forty  days  later  He  led  His  disciples  out  as  far  as  Bethany, 
and  He  lifted  His  hands  and  blessed  them.  And  it  came  to 
pass  while  He  blessed  them,  He  was  parted  from  them  and 
carried  up  into  heaven.  A  cloud  received  Him  out  of  their 
sight,  and  "He  was  received  up  into  heaven,  and  sat  on  the 
right  hand  of  God." 


58  FROM   GLORY   TO   GI.ORY. 

There  Stephen  saw  Him  standing  in  glory,  as  He  waited  for 
His  martyred  servant  to  come  home. 

From  thence  the  '  *  light  above  the  brightness  [of  the  sun  " 
streamed  down  on  the  road  that  leads  to  Damascus,  to  stop 
Saul  on  His  way,  blinding  him  so  "that  he  could  not  see  for 
the  glory  of  that  light,"  making  a  Paul  of  him,  a  servant  of 
His  own  choice,  to  be  *  *  seen  of  him  also  as  of  one  born  out  of 
due  time." 

By  His  ascension  which  makes  part  of  the  glory  of  Jesus 
*'  the  heavens  have  received  Him  until  the  restitution  of  all 
things."  Thus  we  have  a  right  to  look  forward  to  a  golden 
age;  but,  of  course,  those  must  be  excepted  from  restitution 
that  are  excluded  therefrom  by  other  very  definite  statements 
of  the  Divine  Word.  Satan,  the  Beast,  and  the  false  Prophet 
shall  be  tormented  in  the  lake  of  fire  day  and  night  forever 
and  ever.  **  Forever  and  ever  "  is  the  strongest  term  used  to 
express  absolute  eternity,  endlessness,  as  for  instance  speak- 
ing of  God  who  * '  sitteth  on  the  throne  forever  and  ever, " 
and  of  the  Lamb  that  "  liveth  forever  and  ever." 

**  Whosoever  was  not  found  written  in  the  book  of  life  was 
cast  into  the  lake  of  fire,"  where  Satan,  the  Beast,  and  the 
false  Prophet  will  have  entered  before.  God 's  own  will  be . 
folded  in  His  arms  forever  and  ever,  so  Satan 's  own  will  be 
ushered  into  the  place  of  their  preference,  thus  sharing  with 
their  master  the  second,  i.  e.,  eternal  death. 

So  many  soft  tunes  are  sung  in  our  days  to  slumbering 
souls  that  a  good,  old-fashioned  sound  may  have  a  right  in 
this  place,  as  it  may  possibly  warn  some  one  and  awake  him 
while  there  is  still  time  to  settle  the  question  of  eternity. 

The  "butcher  doctrine  of  the  atonement"  is  repulsive  to 
the  refined  taste  of  our  age,  while  the  vilest  sins  are  not  too 
low  to  be  played  with  in  word  and  deed  and  read  about  by  a 
crowd  thirsty  for  sensational  blood  stories.     There  seems  to 


THK   GLORY   OF   GOD.  59 

be  a  wrong  distribution  of  nerves  in  the  make-up  of  some 
Twentieth-Century  men  and  women,  and  they  may  find  out 
— too  late — that,  to  their  own  hurt,  they  neglected  to  submit 
to  one  hour's  spiritual  massage  from  the  Great  Physician's 
hands 

The  story  of  a  hell  and  a  devil  belongs  among  the  nursery 
tales  of  the  middle  ages.  Babies  are  no  longer  frightened 
with  the  wolf  that  stands  behind  the  door  to  carry  the  naughty 
children  away.  People 's  nerves  must  be  spared  in  our  days. 
But — stippose — simply  suppose  that  it  be  true,  that  there  exists 
such  a  place  as  hell  which  may  be  avoided  by  any  one  who 
takes  the  necessary  precautions  in  time,  and  that  there  exists 
such  a  wicked  person  as  the  devil  whose  business  it  is  to  catch 
souls  for  eternity  on  the  sly — what  then  ?  Therefore  I  say  with 
the  apostle  Peter:  "Be  sober,  be  vigilant,  because  your 
adversary,  the  devil,  as  a  roaring  lion,  walketh  about,  seek- 
ing whom  he  may  devour."  Do  not  believe  Satan  when  he 
tells  you  that  he  does  not  exist.  He  has  an  easy  game  with 
the  unwary.  Souls  that  are  off  their  guard  are  in  the  place 
where  he  can  catch  them  without  difficulty.  Ease  leads  to 
carelessness  and  final  sleep. 

There  are  some  more  interesting  points  connected  with  the 
ascension  of  the  Lord  Jesus.  First:  Did  He  ever  ascend  into 
heaven  before  that  great  ascension  day  on  the  mount  of 
Olives  ?  and  second  :  Does  He  descend  now  to  privileged 
believers,  or  not? 

It  is  dangerous  to  make  inferences  from  dark  Scripture 
passages  and  then  give  them  out  for  truth  newly  discovered. 
Human  wisdom  in  spiritual  matters  often  leads  into  error. 
But  where  only  one  interpretation  is  possible  according  to 
common  sense,  I  believe  that  we  are  allowed  to  draw  a  con- 
clusion without  perverting  Scripture. 


6o  FROM   GI.ORY   TO   GLORY. 

According  to  John  20:  i  Mar}^  Magdalene  went  early  to  the 
sepulchre  when  it  was  yet  dark.  Matthew  tells  us  that  she 
was  together  with  the  other  Mary.  The  one  does  not  exclude 
the  other.  They  ran  forward  and  backward  to  tell  the  dis- 
ciples the  amazing  story  that  the  sepulchre  was  open.  What 
is  here  of  importance  to  us  is  Mary's  encounter  with  the  risen 
Master  while  she  was  alone  and  He  said  unto  her:  "Touch 
Me  not !  "  Yet  in  Matth.  28:  9  we  read:  "  And  as  they  went 
to  tell  His  disciples,  behold,  Jesus  met  them  saying:  '  All 
hail ! '  and  they  came  and  held  Him  by  His  feet^  and  worship- 
ped Him.  Then  said  Jesus  unto  them  :  ^  Be  not  afraid !  Go, 
tell  My  brethren  that  they  go  into  GaUlee,  and  there  they 
shall  see  Me. '  ' ' 

With  grief  I  have  heard  the  sacrilegious  explanation  that 
Jesus,  by  forbidding  Mary  Magdalene  to  touch  Him,  wanted 
to  protect  Himself  and  her  against  any  human  love  that  might 
have  sprung  from  the  act  of  grace  when  He  did  ' '  so  much  for 
her  and  forgave  her  so  many  sins."  We  can  have  but  dis- 
dain for  such  low  thoughts.  They  cast  reflection  on  the  per- 
son who  conceived  them.  To  harbor  them  even  for  a  short 
meditation  means  casting  mud  on  the  spotless  garments  of 
Jesus'  own  risen  and  glorified  body.  But  there  are  Christian 
workers  who,  from  their  own  unholy  thoughts,  cannot  help 
surmising  and  circulate  surmisings  against  the  children  of 
God  who  have  **  obeyed  the  truth  through  the  Spirit  unto 
unfeigned  love  of  the  brethren."  We  cannot  sanction  the  sin- 
ful license  granted  by  certain  ' '  community-bodies  ' '  who 
declare  husbands,  wives,  and  children,  as  well  as  earthly  pos- 
sessions and  goods,  common  property;  nor  the  "holy  kiss"  of 
the  brethren  if  also  extended  to  sisters ;  nor  the  way  of  some 
Christians  who  instead  of  avoiding  the  appearance  of  evil 
boldly  provoke  the  public  judgment  by  unseemly  behavior 
under  the  cloak  of  religion.     But  we  .may  wisely  cut  loose 


THE   GLORY   OF   GOD.  6l 

from  people,  men  and  women,  who  watch  for  evil.  If  they 
dare  to  suspect  unholy  love  in  Jesus,  how  much  more  readily 
in  His  disciples  who  are  liable  to  fall. 

There  is  a  very  plausible  explanation  for  the  apparent  con- 
tradiction in  the  above  quoted  passages  to  which  we  may  add 
Mark's  report:  "He  appeared  first  unto  Mary  Magdalene.'' 
Our  lyord  Himself  gives  the  reason  for  His  *'  Touch  Me  not !" 
to  happy  Mary  as  she  exclaimed:  "Rabbony !  "  **  Touch  Me 
not,  for  I  am  not  yet  ascended  to  My  Father ;  but  go  to  My 
brethren,  and  say  unto  them:  *  I  ascend  unto  My  Father  and 
your  Father,  and  to  My  God  and  your  God.'  " 

He  does  not  say  to  her:  **  Touch  Me  not,  for  I  have  now  a 
glorified  body."  Did  He  not  later  on  stretch  out  His  hands 
to  the  eleven,  saying:  "Handle  Me?"  Nor  does  He  say: 
* '  Thou  art  not  holy  enough."  On  the  contrary,  a  little  later 
on  the  same  morning  when  she  and  * '  the  other  Mary  ' '  held 
Him  by  His  feet  and  worshipped,  He  encourages  them,  say- 
ing: " Be  not  afraid !  "  But  His  reason  is:  '*I  am  not  yet 
ascended — but  I  ascend." 

That  did  evidently  not  refer  to  what  He  was  going  to  do 
after  forty  days  during  which  He  saw  His  disciples  many  a 
time,  nor  would  it  clear  the  difficulty  on  hand.  But  if  we 
take  His  words  literally  we  see  Him  ascend  then  and  there 
to  His  Father  who  had  just  raised  Him  by  His  own  glory,  the 
Son  in  whom  He  was  well  pleased,  and  to  His  God  who  had 
forsaken  Him  in  that  dark  hour  of  the  recent  past,  and  who 
was  waiting  to  receive  the  sacrifice  from  the  hands  of  the 
High  Priest  who  now  was  alive  for  evermore. 

The  high  priest  of  the  earthly  sanctuary  had  to  enter  into 
the  Holiest  of  all  after  special  purification  and  clothed  with 
the  white  linen  robe.  He  entered  with  fear  and  trembling. 
He  would  have  died  in  the  presence  of  the  Holy  God  if  any  of 
those  conditions  had  been  left  unfulfilled,  and  if  the  lamb  the 


62  FROM   GI.ORY   TO   GI^ORY. 

blood  of  which  he  was  carrying  had  been  imperfect  in  any- 
way. The  multitude  was  waiting  in  anxious  suspense  for  his 
return  out  of  the  Holy  Place — only  then  they  knew  that  the 
sacrifice  had  been  accepted  and  that  the  mediator  had  found 
grace. 

Thus  Jesus  ''by  His  own  blood  entered  in  once  into  the 
Hol}^  Place  having  obtained  eternal  redemption,"  and  there- 
fore on  His  return  out  of  the  Holiest — i.  e.,  the  heavens — He 
greeted  the  women  "All  hail!"  and  the  disciples  with 
"Peace  be  unto  you  ! "  It  was  the  message  which  the  High 
Priest  brought  from  the  blood- sprinkled  mercy  seat. 

The  other  is  the  sometimes  debated  question:  Can  or  does 
Jesus  appear  now  unto  us,  or  to  some  of  us,  in  His  glorified 
body? 

We  read  :  * '  He  shall  send  Jesus  Christ  whom  the  heavens 
must  receive  until  the  times  of  restitution,"  which  seems  to 
exclude  the  appearance  of  Jesus  in  the  flesh  (though  glorified 
flesh)  on  earth  before  His  promised  return.  True,  He  said: 
"Where  two  or  three  are  gathered  together  in  My  name, 
there  I  am  in  the  midst  of  them."  True,  Paul  testifies:  "The 
Lord  stood  with  me."  John  turned  to  see  the  voice  that 
spoke  with  him,  and  he  saw  one  like  unto  the  Son  of  Man 
who  laid  His  right  hand  upon  him  and  said :  "  I  am  He  that 
liveth  and  was  dead." 

But  let  us  not  forget  that  John  says  expressly:  "  I  was  in 
the  Spirit."  The  Holy  Spirit  has  the  power  to  manifest  Jesus 
unto  us.  How  He  does  it  we  do  not  know,  but  many  a  mar- 
tyr has  been  strengthened  by  the  vision  of  Him  whose  pres- 
ence is  victory.  Many  a  sufferer  has  seen  Jesus  ministering 
at  his  bedside.  Many  a  soul  in  the  moment  of  salvation  has 
seen  the  Savior  or  the  King — but  those  were  visions  ;  it  was 
the  manifestation  of  Jesus  through  the  Spirit,  not  in  the  flesh. 


THK   GLORY   OF   GOD.  63 

None  of  all  those  privileged  pilgrims  was  ever  able  to  handle 
Him,  to  touch  His  flesh  and  bone,  though  the  very  atmos- 
phere may  be  saturated  with  His  presence. 

There  is  a  current  of  mysticism  in  our  days  that  goes  even 
beyond  the  pretensions  of  the  so-called  mystics  of  the  past 
who  believe  not  only  in  the  possibility  of  direct  intercourse 
with  the  Divine  Spirit,  but  also  with  Jesus  Christ  in  His  glo- 
rified flesh.  lyove  for  Jesus  in  an  unsanctified  heart  may  turn 
out  sensual.  The  insane  asylums  receive  their  living  corpses 
now  and  then  from  those  quarters. 

The  doctrine  of  the  Bride  of  Christ  spun  out  too  far  and 
in  the  wrong  direction  has  become  unto  them  a  bridge  into 
the  enemy's  camp,  and  there  they  will  awake  from  their  fan- 
tastic, dangerous  dreams — too  late. 

The  love  of  Jesus  is  pure,  is  public,  is  sublime. 

HIS  INHERITANCE  IN  THE  SAINTS. 

If  there  is  anything  in  the  Scriptures  tending  to  humble  us, 
though  at  the  same  time  it  exalts  us  to  the  very  sky,  it  is  the 
word  ' '  the  riches  of  the  glory  of  His  inheritance  in  the 
saints." 

What  a  poor,  struggling,  little  flock  we  are,  living  all  the 
time  on  grace  and  mercy,  and  that  flock  is  called  the  glory  of 
His  inheritance  !  Angels  who  never  fell,  the  new  heaven 
and  earth  in  their  matchless  perfection  are  not  so  named — but 
we !  Oh,  come,  let  us  worship,  and  bow  down,  let  us  kneel 
before  the  Lord  our  Maker! 

"  Ask  of  Me,"  said  God  in  the  day  when  Jesus  was  begot- 
ten, "and  I  shall  give  Thee  the  heathen  for  Thine  inher- 
itance. "  But  the  context  shows  that  those  heathen,  or,  better 
translated,  nations,  do  not  correspond  with  the  promise  of  the 
glory  of  His  inheritance.     They  are  given  to  Him  for  destruc- 


64  FROM    GLORY   TO   GI.ORY. 

tion,  "to  break  them  with  the  rod  of  iron,  to  dash  them  in 
pieces  like  a  potter's  vessel."  The  King  of  Israel  will  exact 
that  work  of  justice  and  holiness  upon  Israel's  enemies  in  the 
day  of  the  Lord's  vengeance  upon  the  nations,  and  in  the 
year  of  recompenses  for  the  controversy  of  Zion,  and  He  will 
do  it  with  the  joyful  zeal  of  a  Conqueror  over  evil  and 
wickedness. 

But  that  is  not  His  inheritance  of  glory  in  which  He  will 
rejoice.  The  Scriptures  say  **that  in  the  dispensation  of  the 
fulness  of  times  He  might  gather  together  in  one  all  things  in 
Christ,  both  which  are  in  heaven  and  which  are  on  earth, ' ' 
His  Body,  ''that  He  might  present  it  to  Himself  a  glorious 
church,  not  having  spot,  or  wrinkle,  or  any  such  thing;  but 
that  it  should  be  holy  and  without  blemish." 

The  glory  will  be  His,  not  ours.  To  make  something  out 
of  nothing  is  great,  is  divine.  But  to  make  out  of  corruption 
and  the  vileness  of  mankind  a  heavenly  jewel  is  more  than  a 
Creator's  glory.  That  is  what  He  is  doing.  He  is  building 
up  His  inheritance  by  His  own  labor.  It  is  the  house  where- 
in Moses  was  the  servant,  but  Jesus  Christ  the  "Son  over 
His  own  house,  whose  house  are  we,  if  we  hold  fast  the  confi- 
dence and  the  rejoicing  of  hope  unto  the  end,"  the  house 
"exceeding  magnifical,  of  fame  and  of  glory."  The  many 
sons  whom  He  is  bringing  in  are  the  stones  of  that  building, 
the  glory  of  Jesus. 

The  house  is  not  yet  completed.  One  by  one  they  are 
added  as  they  fall  asleep  in  Jesus,  having  finished  the  course 
victoriously.  Other  stones  are  in  preparation,  you  and  I? 
Is  the  Masterhand  moulding  and  polishing  us?  We  who  are 
alive  may  all  be  perfected  in  one  day,  in  that  day  when  He 
shall  descend  to  mid-heaven  and  call  us  up,  His  inheritance, 
to  meet  Him  in  the  air,  and  to  remain  and  rest  with  Him 
while  waiting  for  the  hour  when  He  shall  be  crowned  King 


THE    GI.ORY    OF   GOD.  65 

of  kings  in  the  sight  of  all  the  world.  That  is  the  moment 
when  in  the  dispensation  of  the  fulness  of  times  He  will 
gather  together  all  things,  both  which  are  in  heaven — i.  e., 
the  raptured  Church,  the  heavenly  people — and  those  which 
are  on  earth,  His  earthly  people  Israel,  the  Bride  of  old. 

How  far  have  we  been  polished,  at  our  request,  to  be  shin- 
ing stones  in  that  building,  thus  to  make  His  praise  glorious? 
To  shine  for  Jesus,  to  run  for  a  crown  and  a  palm  is  no 
ignoble  ambition.  It  will  exalt  Him  '*  when  He  shall  come  to 
be  glorified  in  His  saints  and  to  be  admired  in  all  them  that 
believe." 

HIS  COMING  IN  GLORY. 

Though  the  Word  of  God  is  indisputable  as  to  the  Coming 
of  Christ  in  glory  to  this  earth,  which  once  He  trod  in  humil- 
iation, pain,  and  tears,  it  seems  that  not  only  the  hope,  but 
also  the  faith  in  that  most  wonderful,  glorious  event  has  died 
out  on  this  globe  during  the  centuries  of  waiting.  The  ones 
who  really  kept  up  the  hope  for  the  Messiah  King  by  the  mil- 
lions are  the  Jews.  They  have  been  looking,  praying,  crying 
for  Him  during  the  long  time  of  their  sufferings.  The  empty 
chair  has  been  placed  year  after  year  at  their  passover  table 
for  Him  or  Elijah  to  come  in  and  feast  with  them.  They  do 
not  believe  that  Jesus  was,  is  and  will  be  the  Anointed  One, 
officiating  during  the  past,  present,  and  future  ages  in  the 
capacity  of  a  Prophet,  Priest,  and  King;  but  the  faithful  Jews 
are  still  waiting  for  their  Messiah  to  come  in  splendor. 

Of  comparatively  recent  date,  in  proportion  to  the  nearly 
two  thousand  years  of  Church  history,  is  the  present  watch- 
word among  the  Christians:  "The  Coming  of  Christ  draweth 
nigh.     Jesus  is  coming  again." 

It  is  greatly  to  be  deplored  that  such  hope,  when  revived, 


66  FROM   GLORY  TO   GLORY. 

became  soon  a  prey  of  fanatical,  unruly,  eccentric  people  who 
by  their  foolish  actions  brought  disrepute  upon  the  cause. 
That  explains  the  slow  and  overprudent  consideration  to 
which  certain  denominations  as  well  as  individual  pastors  and 
congregations  submit  the  precious  doctrine  of  the  Coming  of 
the  lyord.  But  we  should  not  forget  that  it  is  unwise  and 
that  it  may  involve  serious  loss  if  we  do  not  take  to  ourselves 
advantages  offered  to  us,  because  they  have  fallen  into  gen- 
eral discredit,  having  been  abused  by  some. 

Yet  we  are  drifting  nearer  and  nearer  the  day  when  Christ 
shall  be  revealed  in  majesty  and  splendor,  and  it  will  be  too 
late  then  to  blame  those  fanatical  fools  for  having  disgusted 
us.  Some  may  be  cheated  out  of  their  privilege  by  not 
giving  heed  to  the  watchcry  of  our  days. 

THE  RAPTURE  AND  THE  REVELATION. 

There  is  a  good  deal  of  confusion  in  the  minds  of  even 
earnest  Christians  as  to  the  when,  where  and  how  of  Jesus' 
Coming  again.  May  the  following  remarks  serve  to  clear 
some  difficulties  out  of  the  way,  and  thus  give  to  some  of  us 
a  more  definite  hope  and  more  of  Peter's  "unspeakable  joy 
full  of  glory." 

First  of  all,  there  are  two  stages  of  His  Coming  which  must 
take  place  at  different  times  and  will  be  in  obvious  contrast 
to  each  other  as  to  place  and  manner. 

Let  us  keep  in  mind  that  the  Lord  Jesus  is  the  Head  of 
what  is  repeatedly  called  in  the  Word  ''the  Body  of  Christ," 
the  Church.  He  individually  is  the  Head,  only  the  Head; 
we  individually  are  members  of  the  Body.  The  Body  with- 
out that  Head  would  be  headless,  lifeless,  nothing;  the  Head 
without  the  Body  would  be  incomplete. 

While  the  Body  is  being  formed  on  earth,  the  Head  is  wait- 


rWE    GI<ORY    OF   GOD.  67 

ing  in  heaven  for  its  completion  and  at  the  same  time  direct- 
ing that  work  through  the  Holy  Spirit,  He,  the  Head,  giving 
all  the  supply  of  life  needed  for  the  growth  and  development 
of  the  Body  and  of  its  members  in  particular. 

In  a  spiritual  sense,  the  Body,  as  far  as  it  is  formed,  is  now 
being  united,  member  by  member,  to  the  Head.  In  a  literal 
sense  that  union  is  still  future,  as  up  to  date  only  the  Head 
has  received  His  resurrection  body,  while  the  thousands  and 
thousands  of  members  are  still  waiting  for  it.  When  the  last 
member  will  have  been  ''baptized  into  the  Body  of  Christ," 
only  then,  and  not  before,  the  Body  will  be  actually  j  oined  to 
the  Head;  it  will  be  a  group  of  glory,  a  tableau  vivant  as  the 
world  has  not  yet  seen  its  equal. 

Then  "the  Christ  "  will  be  finished.  There  is  a  difference 
between  Christ,  who  was  Jesus,  and  **the  Christ,"  the  mys- 
tery of  God,  the  second  Adam  of  the  New  Paradise  on  earth, 
consisting  of  Jesus  and  His  own.  After  a  thorough  and  un- 
biased study  of  the  respective  passages  one  is  rather  inclined 
to  believe  that  the  union  of  the  Head  and  Body  can  scarcely 
be  the  same  as  the  marriage  of  the  Lamb. 

When,  where  and  how  will  that  uniting  of  the  Body  to  the 
Head  take  place? 

When?  No  man,  not  even  angels,  yea,  not  the  Son  of 
Man,  knows  of  that  hour.  The  Father  has  reserved  it  to  Him- 
self. Therefore  we  have  to  watch  and  to  be  ready.  It  may 
be  to-day  or  to-morrow,  it  may  be  after  a  hundred  or  thou- 
sand years.  The  signs,  though,  which  are  given  unto  us  for 
the  drawing  nigh  of  that  day  are  loudly  speaking  of  its 
approach. 

Where?  We  are  told  in  I.  Thess.  4  that  the  Lord  will 
descend  from  heaven,  how  far  we  do  not  know,  as  there  are 
several  heavens  mentioned  in  the  Bible.  It  seems  very  obvi- 
ous, though,  that  He  will  not  descend  at  that  time  to  the 


68  FROM   GLORY   TO   GLORY. 

earth,  but  from  mid-heaven  He  will  sound  His  voice  and  call 
the  members  of  His  Body,  those  that  have  fallen  asleep  as 
well  as  those  who  will  then  be  alive,  that  they  may  take  the 
flight  in  their  new,  God- given,  spiritual  bodies  and  meet  Him 
in  the  air. 

How?  It  w^ill  be  done  in  the  twinkling  of  an  eye,  and 
possibly  without  an  outward  manifestation  of  glory. 

That  is  His  coming  for  us,  generally  known  as  "the  rap- 
ture," **our  gathering  together  with  Him."  Blessed  is  he 
that  has  part  in  that  high  calling,  the  call  from  on- high  to  the 
regions  on-high. 

We  do  not  know  how  long  the  interval  will  be  between  the 
rapture  and  the  Coming  of  Christ  later  on  in  glory,  called  His 
*  *  revelation, "  "  appearing, "  '  *  manifestation. ' '  That  interval 
is  the  time  of  tribulation  which  is  to  come  over  the  whole 
earth,  it  is  "Jacob's  trouble,"  as  Israel  will  be  especially 
exposed  to  Satan's  last  and  fearful  assault,  when  he  will  be 
cast  out  of  heaven  unto  earth.  That  period  will  be  shortened 
by  the  mercy  of  God  for  the  elects'  sake,  the  faithful  and  tried 
among  Jew  and  Gentile,  to  whom  He  will  finally  appear  as 
the  welcome  Redeemer  and  Deliverer. 

That  Coming  of  Christ  will  put  an  end  to  the  woeful  time 
of  untold  sufierings  of  the  saints  under  the  rule  of  antichrist, 
whose  ''coming,"  too,  is  foretold  in  II.  Thess.  2.  While  sun 
and  moon  shall  be  darkened  and  the  stars  shall  fall  from 
heaven  in  order  to  prepare  a  proper  background  for  the  glory, 
God  will  speak  to  the  Hero  of  the  day:  "Gird  Thy  sword 
upon  Thy  thigh,  O  most  Mighty,  with  Thy  glory  and  Thy 
majesty !" 

The  clouds  of  heaven,  more  glorious  than  any  morning  sky, 
will  carry  Him  down ;  the  sign  of  the  Son  of  Man  shall 
appear  in  heaven,  and  "  He  shall  come  in  His  own  glory,  and 
in  His  Father's,  and  of  the  holy  angels. "     While  He  shall 


THK   GLORY   OF   GOD.  69 

draw  nigh,  all  the  tribes  of  the  earth  shall  mourn  recognizing 
Him  whom  they  have  pierced,  as  Jew  and  Gentile  are  alike 
guilty  of  that  crime  which  the  world  has  committed  against 
the  Son  of  God. 

lyCt  us,  in  conclusion,  compare  a  few  contrasting  points 
between  the  two  remarkable  events. 

For  the  rapture  He  shall  descend  half-way  to  meet  His  own 
in  the  air.  At  His  last  coming  He  shall  come  down  to  the 
earthy  and  the  feet  of  the  King  shall  stand  on  the  Mount  of 
Olives.  The  first  may  be  invisible  to  the  world,  the  second 
will  be  the  climax  of  splendor  and  glory. 

At  the  first  He  comes /^r  His  own,  at  the  second  He  comes 
with  them,  the  Head  and  the  Body  united,  "when  He  shall 
come  to  be  glorified  in  His  saints,  and  to  be  admired  in  all 
them  that  believe." 

The  one  takes  place  at  or  during  the  beginning  of  the  des- 
potic reign  of  antichrist ;  the  other  will  put  an  end  to  it,  as  he 
shall  be  "destroyed  with  the  brightness  of  Christ's  Coming." 

May  we  be  on  the  safe  side  among  those  who  are  ' '  looking 
for  that  blessed  hope,  and  the  appearing  of  the  glory  of  the 
Great  God  and  our  Savior  Jesus  Christ. "  May  we  let  Him 
finish  the  work  He  is  doing  in  us,  "to  the  end  He  may  stab- 
lish  our  hearts  unblameable  in  holiness  before  God,  even  our 
Father,  at  the  Coming  of  our  Lord  Jesus  Christ  with  all  His 
saints." 

Though  He  will  be  clothed  with  the  glory  of  His  Father, 
the  garments  of  righteousness,  holiness,  vengeance,  "clad 
with  zeal  as  a  cloak,"  yet  the  beams  of  grace  will  flash  once 
more  with  radiant  splendor  from  the  "helmet  of  salvation  on 
His  head,"  He  will  stoop  down  and  comfort  mourning  Israel, 
because  "  the  year  of  His  redeemed  is  come."  "I  brmg  near 
My  righteousness,"  says  the  Redeemer,  "I  will  place  salva- 
tion in  Zion  for  Israel  My  glory." 


yO  FROM   GI.ORY   TO   GI.ORY. 

ISRAEL  MY  GLORY. 

How  is  it  possible  that  God  could  ever  call  rebellious,  stiff- 
necked  and  disgraced  Israel  "My  glory?"  By  grace  !  It  is 
written  down  in  the  plan  of  grace:  ''This  people  have  I 
formed  for  Myself;  they  shall  show  forth  My  glory  *  *  *  even 
every  one  that  is  called  by  My  name  ;  for  I  have  created  him 
for  My  glory." 

But — "  My  people  have  changed  their  glory  for  that  which 
does  not  profit,"  testifies  Jeremiah  against  them. 

Therefore  grace  has  to  do  the  work;  grace  will  receive 
them  back  into  glory.  ' '  Do  not  abhor  us  for  Thy  name's 
sake,  do  not  disgrace  the  throne  of  Thy  glory.  Remember, 
break  not  Thy  covenant  with  us."  That  is  the  cry  of  the 
faithful  Israelite.  And  what  is  the  answer  of  God?  ''Thus 
saith  the  Lord,  which  giveth  the  sun  for  a  light  by  day,  and 
the  ordinance  of  the  moon  and  of  the  stars  for  a  light  by 
night,  which  divideth  the  sea,  when  the  waves  thereof  roar, 
the  lyord  of  hosts  is  His  name :  '  If  those  ordinances  depart 
from  before  Me,'  saith  the  lyord,  '  then  the  seed  of  Israel  also 
shall  cease  from  being  a  nation  before  Me  for  ever.'  "  "When 
the  Lord  shall  build  up  Zion,  He  shall  appear  in  His  glory." 

Awake  then,  O  Jerusalem!  "Arise,  shine,  for  thy  light  is 
come,  and  the  glory  of  the  Lord  is  risen  upon  thee!  For 
behold,  darkness  shall  cover  the  earth,  and  gross  darkness 
the  nations ;  but  the  Lord  shall  rise  upon  thee^  and  His  glory 
shall  be  seen  upon  thee. "  "Ye  shall  be  named  the  priests  of 
the  Lord;  men  shall  call  you  the  ministers  of  our  God;  ye 
shall  eat  the  riches  of  the  Gentiles,  and  in  their  glory  shall  ye 
boast  yourselves."  "Thy  sun  shall  no  more  go  down,  nei- 
ther shall  thy  moon  withdraw  itself;  for  the  Lord  shall  be 
thine  everlasting  light,  and  the  days  of  thy  mourning  shall  be 
ended.      Thy  people  also  shall  be  all  righteous;   they  shall 


THE   GLORY   OF   GOD.  7 1 

inherit  the  land  forever,  the  branch  of  My  planting,  the  work 
of  My  hands,  that  I  may  be  glorified." 

That  will  be  Victory  of  Grace,  the  last  on  earth,  won  by  the 
heart  of  God,  while  His  right  hand  wnll  conquer  His  enemies, 
and  righteous  judgment  will  plant  her  banner  on  the  earth. 

The  glory  of  God  cannot  and  will  not  be  completed  until 
Israel,  His  glory,  which  js  now  dwelling  among  the  nations, 
will  be  called  back,  ''sent  for"  and  brought  in  by  the  God  of 
glory  to  the  glory  of  all  lands.  I^et  us  be  jealous  for  the 
glory  of  God  and  hasten  that  day  with  our  small  power  and 
little  strength.* 

THE  KINGDOM. 

The  Kingdom,  promised  so  long  ago,  will  then  be  estab- 
lished. As  we  study  the  Old  Testament  we  can  scarcely  be 
astonished  that  the  Jews,  dazed  with  the  hope  of  a  glorious 
King  who  would  come  and  sit  on  the  throne  of  His  father 
David,  overlooked  the  comparatively  few  passages  foretelling 
the  suffering  Messiah.  I^et  us  take  the  very  faithful  ones 
among  the  Jews  at  the  time  of  the  birth  of  the  Messiah. 
Whom  did  they  expect? 

Zachariah,  the  Father  of  John  the  Baptist,  praised  God  in 
joyful  expectation:  "Blessed  be  the  I^ord,  for  He  has  visited 
and  redeemed  His  people  *  *  *  that  we  should  be  saved  from 
our  enemies  and  from  the  hand  of  all  that  hate  us  *  *  *  to 
remember  His  holy  covenant,  the  oath  which  He  sware  to 
our  father  Abraham,  that  He  would  grant  us  that  we  being 
delivered  out  of  the  hand  of  our  enemies  might  serve  Him 


*  A  more  complete  study  of  the  relationship  of  individual  Israelites 
to  the  Church  and  of  Scriptural  Zionism — i.  e.,  the  restoration  of  the 
Jewish  nation  to  their  homeland,  Palestine,  and  to  the  favor  of  God 
— is  contained  in  "  Abraham's  Blessing."     See  last  page. 


72  FROM   GI.ORY   TO   GLORY. 

without  fear  in  holiness  and  righteousness  before  Him  all  the 
days  of  our  life." 

His  hopes  were  in  a  King  rather  than  in  a  Savior  from  sin. 

Nathanael,  who  had  poured  out  his  heart  and  his  hope  for 
speedy  redemption  unto  God  under  the  fig  tree,  whom  Jesus 
called  "an  Israelite  in  whom  is  no  guile,"  Nathanael  ex- 
claimed: "Rabbi,  Thou  art  the  Son  of  God,  Thou  art  the 
King  of  Israel." 

Israel  would  probably  have  accepted  Jesus  even  as  the  Son 
of  God,  if  only  He  had  come  in  glory.  Have  we  any  right  to 
cast  stones  at  them  as  long  as  we  are  not  without  the  sin  of 
unbelief?  Is  not  God  the  only  One  who  may  upbraid  them  ? 
He,  the  Just  God  and  the  Savior,  will  deal  with  them  accord- 
ing to  His  truth  and  mercy.  They  expected  redemption  and 
salvation — i.  e.,  from  their  political  enemies,  from  the  Roman 
yoke  at  that  time.  To  them  redemption  and  salvation  had 
not  the  same  meaning  which  it  has  to  us.  They  believed  in 
the  remission  of  their  sins  through  John's  baptism  unto 
repentance,  for  which  service  he  was  raised.  To  them  John's 
baptism  was  the  means  of  their  purification,  a  preparation  for 
the  Messiah's  greater  work — i.  e.,  to  re-establish  the  throne  of 
David,  even  the  Kingdom  of  priesthood  which  would  give 
light  to  the  Gentiles.  They  considered  such  a  baptism  as  a 
necessary  preparation  for  the  Kingdom  of  heaven  at  hand. 
Therefore  they  flocked  to  John  in  large  numbers  confessing 
their  sins,  in  order  to  be  * '  baptized  with  water  unto  repent- 
ance." Even  in  our  days  it  is  the  firm  belief  of  a  large  num- 
ber of  orthodox  Jews  that  the  Messiah  will  come  when  they 
will  have  become  better.  There  is  certainly  nothing  wrong 
in  striving  to  be  better,  and  there  was  nothing  wrong  in  their 
belief  in  the  efficacy  of  John's  baptism.  In  fact,  the  ordi- 
nance of  baptism  was  given  to  them  for  that  purpose,  while 
to  John  it  meant  the  revelation  of  the  person  of  the  Messiah. 


THE   GLORY  OF   GOD.  73 

"I  knew  Him  not;  but  He  that  sent  me  to  baptize  with 
water,  the  Same  said  unto  me:  'Upon  whom  thou  shalt  see 
the  Spirit  descending  and  remaining  on  Him,  the  same  is  He 
which  baptizeth  with  the  Holy  Ghost.'  And  I  saw  and  bare 
record  that  this  is  the  Son  of  God."  Therefore  his  testimony: 
**  Behold  the  Lamb  of  God  which  carrieth  away  the  sin  of  the 
world. " 

It  would  have  been  all  right  if  at  the  same  time  they  had 
been  satisfied  with  the  King  without  glory,  simply  believing 
the  testimony  given  from  above  and  through  John:  This  is 
the  Christ  to  come  and  the  promised  Messiah.  But  their  eyes 
had  been  blinded  more  than  seven  hundred  years  before — for 
our,  the  Gentiles',  sakes  and  benefit.  "Blindness  in  part  is 
happened  unto  Israel,  until  the  fulness  of  the  Gentiles  be 
come  in  *  *  *  Through  their  fall  salvation  is  come  unto  the 
Gentiles,  for  to  provoke  them  (the  Jews)  to  jealousy."  Their 
fall  became  the  riches  of  the  world,  and  their  decay  the  riches 
of  the  Gentiles. 

God  is  well  justified  in  such  grace  toward  the  Gentiles  who 
had  been  excluded  from  it  up  to  that  time,  as  Israel  had  pro- 
voked Him  before  Isaiah's  prophecy  '  *  until  there  was  no  rem- 
edy." That  explains — not  clearing  the  guilty,  though — how 
they  rejected  Jesus  as  their  Messiah,  and  it  is  a  question 
whether  you  and  I  would  have  done  better. 

Also  the  angel  Gabriel  told  Mary:  ''He  shall  be  great  and 
shall  be  called  the  Son  of  the  Highest,  and  the  Lord  God 
shall  give  unto  Him  the  throne  of  His  father  David,  and  He 
shall  reign  over  the  house  of  Jacob  forever,  and  of  His  king- 
dom there  shall  be  no  end." 

That  promise  has  not  yet  been  fulfilled,  but  will  be,  how- 
ever man's  limited  understanding  of  the  plans  of  God,  so 
plainly  set  forth  in  His  Word,  may  try  to  spiritualize  such 
material  hopes.      Prejudice  and  obstinate  views  of  the  past 


74  FROM   GI.ORY   TO   GI.ORY. 

ages  may  condemn  them  or  explain  them  away;  still  the 
Word  of  God  in  its  simple  literal  meaning  will  stand  forever. 
Facts  in  due  time  will  be  God's  seal  upon  it. 
'"  The  King  will  come,  a  joy  and  delight  to  His  own,  a  terror 
to  the  others.  The  King  will  subdue  His  people  Israel  by 
grace  and  His  and  their  enemies  by  fury.  That  will  be  His 
royal  victory  of  glory. 

His  vengeance  in  flaming  fire  will  light  upon  those  ' '  that 
know  not  God,"  *'  that  obey  not  the  gospel  of  our  Lord  Jesus 
Christ,"  *'who  shall  be  punished  with  everlasting  destruction 
from  the  presence  of  the  Lord  and  from  the  glory  of  His 
power."  **  Whosoever  shall  be  ashamed  of  Me  and  of  My 
words  in  this  adulterous  and  sinful  generation,  of  him  shall 
the  Son  of  Man  be  ashamed  when  He  cometh  in  the  glory  of 
His  Father  with  the  holy  angels."  And  further,  "  Whosoever 
will  save  his  life  shall  lose  it. "  ''What  shall  it  profit  a  man, 
if  he  shall  gain  the  whole  world  and  lose  his  own  soul?' ' 

In  that  day  shall  the  originator  of  all  sin  and  misery  be 
judged,  too,  that  wicked  one  that  shall  be  revealed  in  the  lat- 
ter days,  whom  the  Lord  shall  consume  with  the  Spirit  of 
His  mouth  and  shall  destroy  with  the  brightness  of  His  com- 
ing, '  *  who  opposeth  and  exalteth  himself  above  all  that  is 
called  God  or  that  is  worshipped,  so  that  he  as  god  sitteth  in 
the  temple  of  God,  shewing  himself  that  he  is  God  *  *  * 
whose  coming  is  after  Satan  with  all  power,  and  signs,  and 
lying  wonders,  and  with  all  deceivableness  of  unrighteousness 
in  them  that  perish. ' ' 

' '  Woe  to  the  inhabiters  of  the  earth  and  of  the  sea,  for  the 
devil  is  come  down  unto  you,  having  great  wrath,  because  he 
knoweth  that  he  has  but  a  short  time." 

Then  Satan  will  disclose  his  trinity  to  the  world,  to  them 
at  least  that  have  a  spiritual  eyesight.  We  know  that  from 
the  days  of  old  it  has  been  Lucifer's  desire  to  be  like  God. 


THE   GI.ORY  OP  GOD.  75 

In  those  latter  days  he  will  try  to  mimic  Him  as  far  as  it  is  in 
his  power,  and  his  power  will  be  great.  The  dragon,  the 
beast  wounded  to  death,  but  healed,  and  the  false  prophet,  all 
three  mentioned  in  the  second  part  of  the  book  of  Revelation, 
are  a  blasphemous  counterfeit  of  the  Father,  the  Son,  and  the 
Holy  Spirit.  The  dragon  has  the  power  and  the  throne  and 
gives  his  seat  and  great  authority  to  the  beast,  he  the  invis- 
ible power,  the  beast  Satan  in  flesh.  The  beast  exercises 
that  power  over  all  kindreds,  and  tongues,  and  nations.  The 
false  prophet  causes  the  earth  to  worship  the  beast,  whose 
deadly  wound  was  healed,  and  to  worship  the  image  of  the 
beast  to  which  he  gave  life.  Herein  he  will  imitate  the  Holy 
Spirit  who  does  ' '  not  speak  of  Himself, "  but  who  makes  it 
His  glorious  task  to  exalt  Jesus  before  the  world.  The  false 
prophet  will  concentrate  his  energy  upon  the  eulogy  of  the 
beast,  doubtless  a  powerful  sovereign,  whether  on  a  throne, 
a  political  platform,  or  an  ecclesiastical  seat.  The  false  prophet 
caused  ' '  that  as  many  as  would  not  worship  the  image  of  the 
beast  should  be  killed.  And  he  causeth  all,  both  small  and 
great,  rich  and  poor,  free  and  bond,  to  receive  a  mark  in  their 
right  hand,  or  in  their  foreheads,  and  that  no  man  might  buy 
or  sell,  save  he  that  had  the  mark,  or  the  name  of  the  beast, 
or  the  number  of  his  name." 

That  time  is  still  to  come.  We  are  drifting  toward  it  help- 
lessly, hopelessly,  and  fast.  Whether  the  mark  be  labor 
union  or  something  else,  there  is  no  doubt  that  the  present 
condition  of  human  society  is  stirred  up  by  an  evil  spirit. 
Socialism  may  be  the  beginning,  devilism  will  be  the  end. 
For  those  who  are  still  in  ignorance  about  it,  may  this  serve 
as  an  information  that  actual  devil  worship  is  even  now  car- 
ried on  in  our  so-called  Christian  lands,  and  that  not  by  what 
is  generally  termed  "heathen."  Paris,  Chicago,  and  most 
probably  other  places,  have  temples  dedicated  to  Satan  where 


76  FROM   GLORY   TO   GLORY. 

worship  and  prayers  are  offered  to  him,  bodies  are  consecrated 
to  his  service  and  not  refused  by  the  unholy  master,  where 
the  cross  is  trampled  under  foot  by  whosoever  steps  over  the 
threshold  that  bears  it,  where  even  a  mock  ceremony  of  the 
I^ord's  supper  is  celebrated,  using  a  black  host  in  the  place  of 
bread. 

The  cry  *'  L,oose  from  God  and  religion  !  "  leads  to  Satan's 
camp  and  its  trumpet  sound  in  the  latter  days  :  "Fall  down 
and  worship  me,  and  all  shall  be  thine,  all  my  glor5^" 

Satan's  domain  appears  bright,  full  of  laughter  and  happi- 
ness. It  is  well  for  us  to  know  in  what  its  glory  consists, 
that  we  may  avoid  it  when  we  meet  it  on  the  way,  that  we 
may  not  be  deluded  by  its  beauty  and  find  out — too  late — 
that  it  was  nothing  but  some  glittering  "cat's  silver"  with- 
out value. 

Only  one  glory  is  eternal  and  will  stand,  the  glory  of  God, 
the  glory  coming  from  God,  while  the  glory  offered  by  Satan 
is  transient  and  loss  in  the  end.  If  we  have  any  of  it  in  our 
hands,  let  us  drop  it  and  turn  away  from  it  as  our  Savior  did 
who  refused  the  vainglory  offered  to  Him,  because  He  was 
looking  forward  to  the  eternal  weight  of  glory,  laid  up  for 
Him  at  the  end  of  His  toil  and  labor. 

No  doubt,  there  is  glory  in  riches  and  in  the  pleasures 
which  they  afford.  They  are  not  necessarily  all  Satan's,  but 
treasures  left  at  his  disposal  work  out  eternal  doom.  "In  the 
day  of  visitation,  where  will  you  leave  your  glory?  "  "My 
hand  has  found  as  a  nest  the  riches  of  the  people,  and  as  one 
gathereth  eggs  that  are  left,  have  I  gathered  all  the  earth, 
and  there  was  none  that  moved  the  wing,  or  opened  the 
mouth,  or  peeped."  "Their  glory  are  men  of  famine,  and 
their  multitude  dried  up  with  thirst."  "Hell  hath  enlarged 
herself,  and  opened  her  mouth  without  measure;    and  their 


THE    GLORY  OF  GOD.  77 

glory,  and  their  multitude,  and  their  pomp,  and  he  that 
rejoiceth,  shall  descend  into  it." 

That  is  the  end  of  worldly  glory  of  which  Satan  said  unto 
Jesus:  "That  is  delivered  unto  me,  and  to  whomsoever  I  will 
I  give  it. " 

There  is  other  glory  of  apparently  better  quality,  still  noth- 
ing but  cat's  silver;  it  is  self-glory.  The  Lord  warns  us  of 
such.  *' When  thou  doest  thine  alms,  do  not  sound  a  trumpet 
before  thee,  as  the  hypocrites  do  in  the  synagogues  and  in  the 
streets,  that  they  may  have  glory  of  men.  Verily,  I  say  unto 
you,  they  have  their  reward. "  In  the  day  when  our  works 
shall  pass  through  the  testing  fire  that  will  flash  from  the 
eyes  of  the  Son  of  God  in  glory,  the  true  gold  and  silver  will 
come  out  in  brilliant  gloss,  but  the  cat's  silver  will  shrivel 
into  nothingness.  It  is  not  worth  while  laboring  for  that 
which  is  not  gold,  not  glory.  "For  men  to  search  their  own 
glory  is  not  glory." 

And  yet,  that  is  the  tendency  of  old  and  young.  The  little 
baby  loves  to  be  admired  and  puts  a  bright-colored  rag  round 
the  rosy  face,  not  knowing  that  it  looks  so  much  the  sweeter 
without  the  doubtful  ornament. 

Later  on  vainglory  peeps  out  everywhere  in  boys  and  girls, 
as  they  try  to  draw  people's  attention  to  themselves.  Here 
are  an  affected  voice  and  mincing  feet,  there  a  boisterous 
exhibition  of  untrained  strength  or  silly  boasting. 

But  when  they  have  attained  to  the  age  of  matching  and 
being  matched,  the  climax  is  generally  reached.  What 
efforts  lost,  how  much  strength,  energy,  money,  time  spent 
for  nothing — and  all  they  gain  is  at  the  best  a  good  laugh 
behind  their  backs  and  sometimes  right  to  their  faces.  Thus 
and  more  ridiculous  must  we  appear  to  the  Great  God,  when 
we  fish  for  the  compliments  of  the  world,  for  the  applause  and 
admiration  of  those  that  are  nothing  better  than  we,  and  that 


78  FROM   GLORY   TO   GLORY. 

is  extremely  little.  Bitter  envyings  and  strife,  exaggeration, 
perversion  of  truth,  lying,  are  the  sour  fruits  of  such  labor. 
Therefore  the  Word  of  God  admonishes  us :  * '  lyet  nothing  be 
done  through  strife  or  vainglory. ' ' 

The  glory  of  the  forbidden  flowers  in  the  woods  enticed 
little  Red  Riding-Hood  to  leave  the  road — and  she  was  eaten 
by  the  wolf.  A  lion  is  lying  in  wait  for  us,  seeking  whom  he 
may  devour.  Should  he  catch  you  or  me  by  world-glory  or 
vainglory  flowers?  I  had  rather  go  without  any  glory  here, 
and  reap  a  hundredfold  there — for  an  eternity.  "Everyone 
that  has  forsaken  houses,  or  brethren,  or  sisters,  or  father,  or 
mother,  or  wife,  or  children,  or  lands,  for  My  name's  sake, 
shall  receive  an  hundredfold,  and  shall  inherit  everlasting  life 
in  the  regeneration,  when  the  Son  of  Man  shall  sit  on  the 
throne  of  His  glory." 

*   *   * 

In  conclusion  let  us  gaze  with  reverence  and  joyful  hope  at 
the  picture  which  the  Scriptures  unroll  before  our  eyes— the 
glory  of  the  Coming  King. 

Who  is  this  that  cometh  from  Edom,  with  dyed  garments 
from  Bozrah?  this  that  is  glorious  in  His  apparel,  travelling 
in  the  greatness  of  His  strength  ?  I  that  speak  in  righteous- 
ness, mighty  to  save." 

'  *  His  eyes  were  as  a  flame  of  fire,  and  on  His  head  were 
many  crowns;  and  He  has  a  name  written  that  no  man  knew 
but  He  Himself.  And  He  was  clothed  with  a  vesture  dipped 
in  blood,  and  His  name  is  called  'the  Word  of  God.'  And 
the  armies  which  were  in  heaven  followed  Him  upon  white 
horses,  clothed  in  fine  linen,  white  and  clean.  And  out  of 
His  mouth  goeth  a  sharp  sword,  that  with  it  He  should  smite 
the  nations;  and  He  shall  rule  them  with  a  rod  of  iron;  and 
He  treadeth  the  winepress  of  the  fierceness  and  the  wrath  of 


THK   GLORY   OF   GOD.  79 

Almighty  God.     And  He  hath  on  His  vesture  and  on  His 
thigh  a  name  written:  '  King  of  kings  and  I^ord  of  lords. '  " 

* '  Before  Him  shall  be  gathered  all  nations,  and  He  shall 
separate  the  one  from  another,  as  a  shepherd  divideth  His 
sheep  from  the  goats  =^  *  *  and  these  shall  go  away  into  ever- 
lasting punishment,  but  the  righteous  into  life  eternal." 

"There  was  given  Him  dominion,  and  glory,  and  a  king- 
dom, that  all  people,  nations,  and  languages  should  serve 
Him;  His  dominion  is  an  everlasting  dominion  which  shall 
not  pass  away,  and  His  kingdom  that  which  shall  not  be 
destroyed. " 

''Lift  up  your  heads,  O  ye  gates,  and  be  ye  lift  up,  ye  ever- 
lasting doors,  and  the  King  of  Glory  shall  come  in.  Who  is 
this  King  of  Glory?  The  Lord  strong  and  mighty,  the  Lord 
mighty  in  battle." 

* '  The  kingdoms  of  this  world  are  become  the  kingdoms  of 
our  Lord  and  of  His  Christ,  and  He  shall  reign  forever 
and  ever." 


UNIVERSITY 

OF 
8p  FROM   GI.ORY   TO   GI.ORY. 

CALL  ME  BACK  AGAIN. 

**  Be  of  good  cheer!  "     These  parting  words  were  spoken. 

"  I  leave  you  now.     For  you  'tis  better  so." 

He  raised  His  hands,  of  love  and  bliss  a  token, 

And  to  His  Father  homeward  did  He  go. 

"  There  in  My  Father's  house  are  many  mansions, 

I  will  prepare  a  place  for  you. 

But  I  will  come  again  and  take  you  with  Me, 

That  where  I  am  may  be  My  servant,  too. 

' '  Call  Me  back  again  !     Call  Me  back  again  ! 
Amidst  this  world  of  coldness  and  temptation 
I  know  that  ye  will  call  Me  back  again. 

"Jerusalem,  I  know  thy  heart  is  broken, 
Because  thy  Bridegroom  left  thee  to  thy  foes. 
Thou  didst  not  heed  the  loving  words  then  spoken, 
The  balm  for  troubled  hearts  and  sinners'  woes. 
Jerusalem,  all  day  I've  stretched  My  hands 
To  gather  thee  beneath  My  wing, 
As  does  a  hen  who  gently  calls  her  chickens, 
And  you  would  none  of  Me,  you  claimed  the  King. 

' '  Call  Me  back  again  !     Call  Me  back  again  ! 
Amidst  this  world  of  coldness  and  temptation 
I  know  that  ye  will  call  Me  back  again. 

**  O  little  flock,  let  not  your  heart  be  troubled. 
I  know  My  own,  I  know  them  in  both  folds. 
A  little  while,  and  in  the  clouds  of  heaven 
Will  come  who  safe  the  key  of  David  holds. 
I  am  the  root  of  David  and  his  offspring, 
The  bright  and  morning  star  to  reign. 
O  Spirit  Church,  and  Israel  My  Bride, 
Surely,  I'll  come — but  call  Me  back  again. 

'*  Call  Me  back  again  !     Call  Me  back  again  ! 
Amidst  this  world  of  coldness  and  temptation 
I  know  that  ye  will  call  Me  back  again." 


How  Did  Jesus  Glorify  God? 


Trying  to  bring  proofs  that  Jesus  did  glorify  God  would  be 
sacrilegious,  as  there  is  nothing  in  His  life  that  we  could  call 
other  but  sublime,  noble,  perfect,  godly.  He  does  not  need  a 
human  pen  to  defend  Him  against  those  who  dare  to  sit  in 
judgment  over  whatever  actions,  words,  or  qualities  seem 
doubtful  to  them.  Nor  does  He  require  to  be  praised  up  by 
man ;  His  eulogy  has  been  sung  by  angels  and  by  saints  for 
thousands  of  years,  and  is  perfect. 

If  notwithstanding  such  conviction  we  try  to  set  off  in  high 
relief  the  ''  Light "  that  puts  all  lights  to  shame,  it  is  done  for 
the  one  purpose  of  helping  us  to  follow  in  His  steps.  The 
question  is  not :  ' '  Did  Jesus  glorify  God  ? ' '  but  '  *  How  did 
Jesus  glorify  God?" 

The  glory  of  Jesus  was  the  manifestation  of  His  Divine 
nature  in  the  flesh.  It  was  the  work  of  God,  the  stupendous 
miracle  of  making  a  human  body  so  as  to  hold  Divine  glory. 
If  He  succeeded  in  living  out  a  holy  and  Divine  life,  God  was 
glorified.     If  He  failed,  God  was  put  to  shame. 

It  is  comparatively  easy  for  the  sun  to  send  forth  beams 
of  radiancy  in  the  clear  atmosphere  when  the  waves  of  light 
make  their  way  unhindered  through  the  blue  firmament,  the 
cloudless  sky.  But  when  mist,  fogs,  rain,  hail,  or  snow  claim 
their  right  of  existence,  when  the  moist  barrier  is  raised 
between  the  regions  of  light  and  of  earth's  darkness,  then  it 
takes  the  strength  of  the  sun  to  break  through  the  opposing 
forces  ;  it  is  the  work  of  glory  under  difficulties. 

As  long  as  God  was  only  a  spirit,  it  was  natural  for  Him  to 


82  FROM    GLORY   TO   GLORY. 

shine.  When  He  took  upon  Himself  a  body  of  human  flesh, 
"shining"  became  a  task.  But  JevSUS,  the  God-Man,  suc- 
ceeded, and  thus  God  was  glorified.  "Now  was  the  Son  of 
Man  glorified,  and  God  was  glorified  in  Him." 

God's  purpose  in  sending  Him  down  to  the  earth,  which 
had  lost  the  knowledge  of  God,  was  to  give  light  back  to  the 
world,  and  that  in  such  abundance  and  radiance  that  no  man 
should  have  the  excuse  of  having  been  left  in  ignorance.  "It 
is  hid  to  them  that  are  lost,  in  whom  the  god  of  this  world 
hath  blinded  the  minds  of  them  which  believe  not,  lest  the 
light  of  the  joyful  message  of  the  glory  of  Christ,  who  is  the 
image  of  God,  should  shine  into  them  *  ^  *  For  God,  who 
commanded  the  light  to  shine  out  of  darkness,  hath  shined  in 
our  hearts  to  give  the  light  of  the  knowledge  of  God  in  the 
face  of  Jesus  Christ." 

Wherever  that  Light  got  a  victory  over  darkness  on  His 
walk  through  this  blinded  world,  God  was  glorified.  The 
seer's  prophetic  eye  beholds  Him  on  the  far  horizon  and  hears 
Him  say :  *  *  The  Lord  hath  called  Me  *  *  *  and  said  unto 
Me:  'Thou  art  My  servant,  O  Israel,  in  whom  I  will  be 
glorified."* 


*  The  Bible  student  has  carefully  to  draw  the  line  of  distinction 
between  the  term  "  My  servant,"  referring  to  the  nation  of  Israel,  as  in 
Isa.  41 :  8-20 ;  43  :  1-15  etc.,  and  the  prophetical  name  "My  Servant," 
applied  to  the  Messiah.  Chapter  49  undoubtedly  refers  to  the  Messiah, 
and  not  to  Israel.  Otherwise  verses  5  and  6  would  seem  utterly  mean- 
ingless :  '*  *  And  now,'  saith  the  Lord  that  formed  Me  from  the  womb 
to  be  His  Servant  to  bring  Jacob  again  uuto  Him — though  Israel  be 
not  gathered,  yet  shall  I  be  glorious  in  the  eyes  of  the  Lord,  and  My 
God  shall  be  My  strength — and  He  said  :  '  It  is  a  light  thing  that 
Thou  shouldest  be  My  Servant  to  raise  up  the  tribes  of  Jacob,  and  to 
restore  the  preserved  of  Israel ;  I  will  also  give  Thee  for  a  light  to  the 
Gentiles,  that  Thou  mayest  be  My  salvation  unto  the  end  of  the 
earth.'  " 


HOW   DID  JESUS   GLORIFY   GOD?  83 

"Lo,  I  come,  I  delight  to  do  Thy  will,"  is  the  gracious 
pledge  of  the  voluntary,  humble  Servant,  as  He  bows  in  sub- 
mission to  the  life  work  of  the  Son  of  Man.  And  with  a 
confidence  that  we  cannot  help  but  envy  He  says  triumph- 
antly at  the  end  :  "  I  have  glorified  Thee  on  the  earth,  I  have 
finished  the  work  which  Thou  gavest  Me  to  do, "  which  con- 
fidence He  had  obtained  by  faithfulness  and  obedience  in  His 
service.  He  testifies  Himself:  "I  do  always  those  things 
that  please  Him."  Joyfully  He  handed  the  finished  work 
over  to  His  Father  in  the  High  Priest's  last  memorable  prayer, 
when  He  knew  that  He  was  to  be  offered  up  and  surrendered 
by  God  to  the  evil  will  and  into  the  wicked  hands  of  man. 

* '  I  have  glorified  Thy  name ;  they  have  known  that  all 
things  whatsoever  Thou  hast  given  Me  are  of  Thee ;  I  have 
given  unto  them  the  words  which  Thou  gavest  Me;  they 
have  believed  that  Thou  didst  send  Me.'' 

Thou  all,  and  I  nothing — that  is  the  essence  of  glorifying. 
It  means  bringing  out  the  beauty  we  have  noticed  in  others ; 
it  means  pointing  out  by  word  or  action  somebody's  superior- 
ity, excellence,  kindness,  grace.  Self-glory  desires  to  be  the 
object  of  man's  adoration,  the  center  around  which  society,  or 
science,  or  any  other  world  turns.  But  to  place  another  per- 
son there  so  as  to  draw  attention  to  him,  that  is  glorifying 
somebody  else.  It  is  the  result  of  true  humility  and  the 
appreciation  of  others'  virtues. 

That  is  what  Jesus  did  when  He  came  to  glorify  His  Father 
on  the  earth.  *  *  He  that  speaketh  of  himself  seeketh  his  own 
glory  *  *  *  I  seek  not  My  own  glory,"  was  His  assertion. 

Because  Jesus  did  glorify  the  Father,  and  not  Himself,  the 
Holy  Spirit  was  sent  later  on  to  glorify  Jesus.  "He  shall 
glorify  Me,  for  He  shall  receive  of  Mine  and  shall  show  it 
unto  you."  It  seems  like  a  reward.  God  would  often  glo- 
rify us  if  we  could  but  wait  instead  of  pushing  our  little  light 


84  FROM   GI.ORY   TO   GI<ORY. 

to  the  front  where,  unprotected,  the  wind  may  catch  it  and 
blow  it  out.  We  need  not  be  in  a  rush  to  have  it  noticed  ;  a 
true  light  cannot  be  hid.  *'He  entered  into  a  house  and 
would  have  no  man  know  it ;  but  He  could  not  be  hid." 

How  did  Jesus  glorify  God ?  "By  life  and  death ' '  would 
in  answer  sum  up  all  the  points.  The  manifestation  of  grace 
and  truth  characterized  all  His  actions  and  words,  redounding 
to  the  glory  of  God.  The  study  of  His  life  from  that  point  of 
view  is  inexhaustible,  beginning  with  the  day  when  He  left 
His  Father's  throne  in  order  to  be  committed  to  a  human 
mother's  care  up  to  this  present  moment  as  He  is  still  waiting 
for  the  reward  that  was  promised  to  Him.  **  Sit  Thou  at  My 
right  hand,  until  I  make  Thine  enemies  Thine  footstool." 

We  shall  only  take  up  those  incidents  and  characteristics 
which,  in  the  Scriptures,  are  directly  connected  with  the  term 
"glorify." 

They  may  be  classed  into  six  distinct  divisions  : 

1.  Jesus  Christ  as  the  Teacher  of  Truth. 

2.  The  Humble  Messenger. 

3.  The  Obedient  Servant. 

4.  The  Friend  of  sinners. 

5.  The  Faithful  Shepherd. 

6.  The  Powerful  Mediator. 


THE  TEACHER  OF  TRUTH. 

* '  O  Righteous  Father,  and  the  world  hath  not  known  Thee," 
Jesus  exclaimed  at  the  end  of  His  ministry  as  the  Prophet, 
the  Teacher  of  Truth.  As  if  to  comfort  His  Father  He  adds, 
"  But  I  have  known  Thee,  and  these  have  known  that  Thou 
hast  sent  Me." 

Did  He  not  need  to  be  comforted  Himself  in  that  hour,  as 
the  prophet 's  word  was  fulfilled :  "  I  have  labored  in  vain,  I 
have  spent  My  strength  for  naught?"  "Yet  surely  My 
judgment  is  with  the  Lord  and  My  work  with  My  God,"  that 
was  His  consolation. 

He  had  delivered  the  words  which  He  had  received  from 
God  for  the  world,  the  truth  of  God.  It  was  a  word  men  had 
not  heard  before,  given  out  in  a  way  that  was  new  to  them. 
"Never  man  spake  like  this  man."  He  was  the  Anointed 
One  to  preach  the  gospel  to  the  poor,  deliverance  to  the  cap- 
tives, the  acceptable  year  of  the  lyord.  He  spoke  in  the 
power  of  the  Spirit,  with  authority,  gracious  words  proceed- 
ing from  His  lips.  Therefore  those  that  heard  Him  were 
astonished:  "Whence  hath  this  man  this  wisdom?"  His 
adversaries  even  marvelled  and  left  Him,  and  He  *  *  was  glori- 
fied of  all." 

By  Him  "light  was  sown  for  the  righteous, "  it  fell  into  the 
fourfold  ground  and  brought  forth  fruit  accordingly. 

Where  is  the  secret  of  that  unequalled  power?  Can  we 
learn  it  from  Him  ?  There  is  scarcely  a  minister,  a  Christian 
worker,  that  does  not  long  for  power  over  his  audiences. 
Will  the  Teacher  of  Truth  tell  us  His  secret? 

Will  He?  He  has  promised  that — and  more.  He  has 
invited  us  to  sit  down  at  His  feet  and  to  learn.     "  Come  unto 


86  FROM   GLORY   TO   GLORY. 

Me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest  *  *  *  Learn  of  Me,  for  I  am  meek  and  lov^^ly  of  heart. " 

Probably  very  few  would  not  consent  to  sit  down  and  see 
what  that  Teacher  has  to  say.  But  when  it  comes  to  the 
point  of  taking  the  lessons  home,  many  will  silently  leave 
their  seats  and  shake  their  heads  as  they  did  in  old  times  mut- 
tering: "This  is  a  hard  saying;  who  can  hear  it? " 

Because— the  first  lesson  is:  "Learn  of  Me,  for  I  am  meek 
and  lowly  of  heart."  That  means  emptying.  The  Holy 
Teacher  will  not  add  His  Divine  wisdom  to  the  "  wisdom  of 
the  wise,"  the  wisdom  of  the  world.  **Let  him  become  a 
fool,  that  he  may  become  wise  "  was  and  is  his  maxim .  No 
man  likes  such  a  reputation,  especially  not  scholars  who  have 
spent  strength,  energy,  time,  money  in  order  to  get  out  of  the 
ranks  of  the  fools.  Certainly  God  does  not  want  His  children 
to  be  foolish  or  silly.  It  would  not  hurt  them  to  learn — up 
to  a  certain  degree — from  the  children  of  this  world  how  to 
trade  with  the  pound  intrusted  to  them  in  whatever  it  may 
consist,  money,  position,  health,  faculties,  culture,  time,  sur- 
roundings, opportunities.  The  foolishness  v/hich  He  requires 
from  us,  as  He  did  from  His  own  Son,  is  simply  to  learn  to 
say,  from  an  honest  heart  and  in  simplicity  of  mind,  the  meek 
and  lowly  lesson  :  "  I  can  of  mine  own  self  do  nothing  ;  as  I 
hear  I  judge,  I  speak." 

To  have  attained  to  a  D.  D.  or  to  have  been  a  pupil  of 
Moody's  and  other  institutions  of  renown  is  certainly  praise- 
worthy and  of  great  advantage.  Only  too  many  in  our  days 
underrate  the  value  of  such  privileges — perhaps  from  jealousy. 
Still,  those  certificates  do  not  admit  any  one  to  the  higher 
grades  of  the  Christ  school,  unless  they  are  first  burnt  up,  in 
a  spiritual  sense,  on  the  altar  of  consecration.  To  receive 
them  back,  later  on,  from  the  hands  of  the  Teacher  for  sancti- 


HOW   DID    JESUS   GLORIFY   GOD  ?  87 

fied  service  will  crown  our  highest  desire  with  power  and 
success. 

The  Son  of  God,  through  whose  word  heaven  and  earth 
were  created,  who  is  called  the  **  Wisdom  that  was  by  God  as 
one  brought  up  with  Him,  that  was  daily  His  delight, "  that 
Son  of  God  had  to  be  emptied  of  all  wisdom  in  order  to 
become  a  fit  vessel  of  service,  the  Son  of  Man.  Nobody  can 
teach  efficiently  but  what  has  become  his  own  by  experience. 
The  Teacher  Himself  had  first  to  be  imbibed  with  the  reality 
of  His  statement :  "I  can  of  My  own  do  nothing,"  before  He 
ever  could  have  tried  to  instill  it  into  others. 

The  first  question,  therefore,  that  confronts  any  pupil  of 
Jesus  is  written  in  the  look  of  His  searching  eyes  which  ask : 
* '  What  sayest  thou  of  thyself?  " 

"  My  record  is  clean;  I  give,  I  fast,  I  pray,"  says  the  one. 
— "  Abraham  is  our  father,  "  boast  others. — '*I  have  kept  all 
the  commandments  hitherto  ;  what  do  I  lack  ? ' '  replies  a  lov- 
able youth. — "  I  can  walk  on  the  water  if  Thou  sayest  so," 
claims  a  Peter,  "  and  I  can  even  go  with  Thee  into  prison  and 
death  if  none  other  can." — "We  shall  command  fire  to  come 
down  from  heaven  if  Thou  wilt, "  say  James  and  John. 

But  there  is  one,  a  publican,  whose  consciousness  of  guilt 
keeps  him  from  even  lifting  his  eyes:  '*I  am  a  sinner,  be 
merciful  unto  me." — A  woman  sinks  down  at  His  feet  and 
her  tears  of  repentance  are  the  stream  that  is  going  to  water 
the  seed  which  will  be  sown  into  the  ground  of  her  heart  by 
the  Teacher's  hand. — To  another  woman,  that  look  of  Jesus 
suddenly  reveals  "  all  things  that  ever  she  did." — "Truth, 
Lord,  I  am  only  a  little  dog,  but  let  me  eat  of  the  crumbs  that 
fall  from  Thy  table, "  prays  a  grieved  soul  worshipping  Him. 

Such  is  the  attitude  absolutely  required  from  His  pupils. 
All  others  have  to  be  brought  down  to  it  by  bitter  experience, 
or  they  may  leave  the  class. 

I  am  nothing,  I  know  nothing,  I  can  do  nothing — teach  me  ! 


88  FROM   GLORY   TO   GLORY. 

Another  question  that  must  absolutely  be  answered  by  the 
pupils  in  Jesus'  class  are  the  few,  though  weighty  words: 
*  *  Whence  are  ye  ?  " 

He  will  never  give  power  and  instruction  how  to  use  it  to 
those  to  whom  He  has  to  say:  **  Ye  are  of  this  world,  ye  are 
from  beneath."  Of  Himself  He  testifies:  **I  am  not  of  this 
world,  I  am  from  above,  I  came  forth  from  God."  How, 
then,  can  there  be  talk  from  heart  to  heart  and  understanding 
from  mind  to  mind?  The  natural  man  cannot  conceive  the 
spiritual  things,  the  things  of  God,  pertaining  to  the  invisible 
world.  Unless  a  man  is  born  from  above,  he  cannot  have  the 
mind  of  Divine  parentage.  He  will  not  set  his  affection  on 
things  above,  but  he  will  love  the  world.  He  will  naturally 
speak  of  earthly  things,  while  it  must  be  an  effort  to  him  to 
beseech  men  for  Christ's  sake  and  as  an  ambassador  in  His 
place  to  leave  the  world  and  the  lusts  thereof,  for  out  of  the 
abundance  of  the  heart  the  mouth  speaketh. 

If  at  all,  he  will  present  the  truth  in  a  spirit  different  from 
that  of  the  Master,  not  having  the  mind  of  the  Spirit.  *  *  The 
servant  of  the  I^ord  must  not  strive,  but  be  gentle  unto  all, 
apt  to  teach,  patient,  in  meekness  instructing  those  that 
oppose  themselves."  A  ''hireling"  will  use  the  example  of 
our  Master 's  holy  zeal  and  His  sharp  reproof  to  the  ' '  genera- 
tion of  vipers  "  as  a  cloak  for  unholy  wrath,  forgetting  or 
ignoring  that  Jesus  spoke  to  hypocrites,  and  He  alone  who 
knows  what  is  in  the  heart  of  man  has  a  right  to  use  such 
language.  "Ye  know  not  what  manner  of  spirit  ye  are  of," 
was  the  rebuke  with  which  the  Lord  had  to  check  even  a 
James  and  John  before  they  were  born  from  above. 

Having  been  made  partakers  of  the  Divine  nature  by  being 
born  again,  we  shall  know  how  to  answer  all  men.  We  shall 
understand  His  teaching,  we  shall  hear  and  keep  His  word, 
we  shall  be  fashioned,  in  power  and  in  grace,  more  and  more 


HOW   DID   JKSUS   GI.ORIFY   GOD?  89 

like  Him  of  whom  the  blind  man  said:  "If  this  man  were  not 
of  God.  He  could  do  nothing." 

"  What  seek  ye  P  "  is  the  next  question.  It  is  very  natural 
for  a  teacher  thus  to  ask  before  he  receives  an  inquirer  into 
his  tutorship;  his  terms  and  their  aims  must  be  understood  by 
both  parties.  ''  If  you  seek  honor  and  glory  here  on  earth,  a 
high  seat  in  the  synagogue  or  at  the  banquet  table,  you  have 
made  a  mistake  in  coming  to  Me.  If  you  only  mean  to  hear 
and  not  to  do  My  sayings,  if  you  only  seek  knowledge,  it  is 
better  for  you  not  to  gain  it;  it  will  become  your  greater  con- 
demnation. If  you  seek  Me — 'Come  and  see.'  If  you 
seek  the  Lamb  of  God  of  whom  you  have  heard  others  testify 
— 'Come  and  see.'  'God  so  loved  the  world  that  He  gave 
His  only  begotten  Son  that  whosoever  believeth  on  Him 
should  not  perish,  but  have  everlasting  life,'  "  and  the  Teacher 
invitingly  turns  to  the  newcomer  with  the  personal  question: 
"Dost  thou  believe  on  the  Son  of  God?" 

"Dost  thou?''  No  church,  no  class,  no  family  can  give 
an  answer  collectively.  Each  soul  has  to  stand  for  himself, 
herself.  A  father's  and  a  mother's  faith  cannot  save  the  child, 
though  their  prayers  may  and  will  lead  to  it.  In  vain  the 
husband  will  look  for  help  to  his  beloved  and  loving  wife 
whose  devotion  he  has  felt  so  often  hovering  over  him  like  a 
protecting  wing  in  the  evil  day.  "Dost  thou  believe?"  asks 
Jesus.  Oh,  how  His  loving  heart  longs  for  one  look  of  love : 
"Xord,  I  believe,  help  Thou  mine  unbelief!  " 

' '  Dost  thou  believe  on  the  Son  of  God? "  He  goes  on . 
Many  have  told  thee  that  only  the  mighty  God  can  do  what  I 
have  done  for  them,  giving  them  peace  of  soul  which  no 
money  was  able  to  buy  for  them,  strength  to  overcome  tempt- 
ation and  sin  to  which  they  had  been  helpless  slaves,  assur- 
ance that  I  am  alive  for  evermore,  that  I  shall  raise  them 


90  FROM   GI.ORY  TO  GLORY. 

from  death  and  the  grave  and  give  them  endless  joy  in  heaven. 
Dost  thou  believe  that  I  am  the  Son  of  God?  "He  that 
believeth  on  the  Son  hath  everlasting  life."  Well  unto  the 
soul  that  then,  worshipping,  says:  "  I^ord,  I  believe  because 
the  Book  says  so. " 

"Dost  thou  believe  ^??  the  Son  of  God?"  The  testimony 
of  others  and  the  longing  of  thine  own  heart  led  thee  to  accept 
by  faith  what  the  Word  says.  But  dost  thou  believe  on  Me? 
Hast  thou  tried  to  know  Me  ?  Hast  thou  sacrificed  any  time 
to  make  My  personal  acquaintance  ?  Hast  thou  proved  Me  in 
anything  I  have  promised  to  the  believers  and  found  Me  true 
and  faithful  ?  Hast  thou  poured  out  some  of  thy  woes  into 
My  heart  and  felt  it  throbbing  with  sympathy  and  love? 
Dost  thou  know  that  I  am  yearning  for  thy  love,  however 
small  it  may  be  in  the  beginning?  Dost  thou  believe  that 
thou  canst  rely  on  Me  in  all  thy  troubles,  that  thou  canst 
trust  Me  with  all  thy  secrets  and  troubles,  dost  thou  believe 
on  Me?  "Lord,  Thou  knowest  all  things;  Thou  knowest 
that  I  love  Thee,"  is  even  weak  Simon  Peter's  answer. 

The  Holy  Teacher's  hands,  then,  rest  in  blessing  on  the 
bowed  head  before  , Him,  as  He  says:  '' He  that  loveth  Me 
shall  be  loved  of  My  Father,  and  I  will  love  him  and  manifest 
Myself  to  him." 

That  act  seals  the  promotion  of  the  pupil,  as  one  of  the 
hungry  multitude  or  of  the  inquirers'  class,  to  the  disciples  hip 
of  Jesus,  His  inner  circle. 

"When  it  was  day,  He  called  His  disciples,  and  of  them  He 
chose  twelve  whom  also  He  named  apostles." 

He  chose  only  an  elect  number;  **  many  are  called,  but  few 
are  chosen,"  by  grace  on  one  hand  and  because  of  willing  obe- 
dience on  the  other. 


HOW   DID   JKSUS   GLORIFY   GOD  ?  9 1 

He  called  "whom  He  would,"  because  He  knew  what  was 
in  the  heart  of  man. 

He  selected  them  to  make  them  fishers  of  men,  that  they 
should  give  their  whole  lives  to  the  sacred  work  of  fishing 
souls  for  Jesus. 

Not  for  a  moment  can  we  hold  the  view  that  all  who  were 
outside  that  inner  circle  were  lost.  He  needed  a  Lazarus  to 
keep  a  hospitable  open  house  for  Him  and  His  disciples  when 
they  were  near.  He  needed  living  testimonies  of  His  healing 
and  sin-forgiving  power  in  the  places  which  He  had  to  leave 
behind.  Followers  and  lovers  of  Jesus  are  needed  in  every 
business  branch  and  position  of  life  to-day . 

But,  no  doubt,  there  is  an  inner  circle  of  disciples  who 
enjoy  the  privileges  of  advanced  teachings,  closer  fellowship 
with  the  Master,  special  spiritual  blessings,  but  who,  on  the 
other  hand,  have  to  give  up  much  which  may  be  lawfully 
enjoyed  by  others. 

''Follow  Me ^''  He  says  to  them,  to  each  one  individually. 
Some  time  He  may  want  Peter  without  John.  John  may  well 
wait  till  Jesus  is  through  with  the  other,  till  He  returns  from 
that  private  interview  the  secret  of  which  we  may  guess  and, 
therefore,  rejoice  with  Peter.  "  What  is  that  to  thee?  Fol- 
low thou  Me."  That  "follow  Me"  was  very  different  from 
the  first  and  second  the  disciple  had  heard  near  Jordan  and  at 
the  sea  shore,  and  so  may  we  be  called,  from  time  to  time  and 
step  by  step,  to  follow  Jesus  nearer,  closer,  until,  perhaps,  He 
may  lead  us  to  the  height  of  the  cross,  the  last  stepping  stone 
to  heaven. 

"He  ordained  twelve  that  they  should  be  with  Him  J** 
There  was  so  much  they  had  to  learn  in  homelife  and  the 
prophet's  mission  from  the  Teacher,  the  Physician,  the  Citi- 
zen, the  Man  of  Prayer,  the  Man  of  God. 

Only  those  who  want  to  advance  in  Christ  life,  who  wish  to 


92  FROM   GI.ORY   TO   GI.ORY. 

become  more  like  Him,  will  enjoy  as  a  privilege  the  living  all 
the  time  under  His  eye,  always  open  for  advice,  warning, 
reproof,  correction,  thankful  for  it.  Children,  as  a  rule,  like 
their  liberty  better  than  restrictions  and  exercise  in  habits  and 
in  acquirements  which  appear  tedious  and  irksome  unto  them; 
they  are  short-sighted,  ignorant  of  the  future  requirements  of 
life ;  they  Hve  altogether  in  the  present.  The  disciples  of 
Jesus  should  not  be  like  such  children.  The  more  earnest 
their  desire  is  to  please  Him,  the  more  they  will  appreciate 
His  continual  presence  and  feel  unhappy  when  He  is  not 
near,  when  He  does  not  seem  to  notice  it  all,  the  little  good 
and  evil  deeds,  words  or  thoughts. 

* '  He  ordained  twelve  *  *  *  that  He  might  send  them  forth 
to  preach.''''  Unlearned  fishermen  they  were,  but  filled  with 
the  Spirit  when  the  Master  breathed  on  them  and  fitted  them 
for  the  work. 

A  teacher  generally  welcomes  a  promising  pupil.  It  is 
such  a  pleasure  to  work  on  a  bright  mind,  to  develop  the 
thriving  shoots  so  full  of  life,  to  check  the  rambling  imagina- 
tions and  vivid  dreams  of  a  castle  high  up  in  the  air. 

But  the  Divine  Teacher  encourages  the  poor  in  mind  to 
come  to  Him  that  He  may  clothe  them  with  His  own  rich 
mind.  He  chooses  the  foolish,  or  rather  those  that  have 
agreed  to  be  stripped  of  their  own  wisdom  and  who  are  fool- 
ishly willing  to  believe  all  the  Word  says.  Over  those  the 
Teacher  exaltingly  rejoices  :  **  I  thank  Thee,  Father,  Lord  of 
heaven  and  earth,  because  Thou  hast  hid  these  things  from 
the  wise  and  prudent  and  hast  revealed  them  unto  babes." 
In  fact,  the  obtaining  of  good  results  notwithstanding  poor 
material  increases  the  glory  of  the  working  party  and  speaks 
well  for  his  or  her  capacity.  Thus  God  was  glorified  through 
Jesus,  the  Master  of  His  disciples. 

To  abide  with  Him  when  He  said  so,  to  go  out  when  sent. 


HOW   DID  JESUS   GI.ORIFY   GOD?  93 

altogether  at  His  disposal,  and  then  joyfully  give  account  of 
their  experience  on  the  way,  that  was — and  is — the  disciples' 
privileged  life. 

^'Fear  not— fear  God!''  How  the  Master  endeavored  to 
burn  that  lesson  into  their  hearts  at  their  first  commission! 

*  *  Take  no  thought  how  or  what  ye  shall  speak  *  *  *  it  shall 
be  given  unto  you." — *'Ye  shall  be  hated  of  all  for  My  name's 
sake  *  *  *  fear  them  not  *  *  *  fear  not  them  which  kill  the 
body  *  *  *  fear  ye  not,  ye  are  of  more  value  than  many  spar- 
rows."— ''Take  no  thought  of  your  life,  what  ye  shall  eat 

*  *  *  drink  *  *  *  put  on  *  *  *  your  Father  knoweth  that  ye 
have  need  of  all  these  things." — "  Fear  not,  little  flock,  for  it 
is  your  Father's  good  pleasure  to  give  you  the  kingdom." — 
"But  I  will  forewarn  you  whom  ye  shall  fear.  Fear  Him 
which  *  *  *  hath  power  to  cast  into  hell;  yea,  I  say  unto  you, 
fear  Him." 

Here  we  have  fear  of  man,  fear  of  persecution  and  death, 
fear  of  needs  and  necessities  as  strictly  forbidden  by  the  Lord 
Jesus.  It  may  not  be  classed  by  all  among  the  sins  of  the 
saints,  but  in  His  sight  it  must  be  such,  it  does  not  tend  to 
glorifying  Him. 

Fear  of  man,  the  fear  of  not  being  well  thought  of,  of  being 
misunderstood,  misjudged,  underrated,  grows  out  of  self-con- 
sciousness and  self-love.  It  is  as  subtile  as  the  serpent  that 
has  instilled  it  into  us.  "Not  self-love, "  the  tempter  says, 
"but  love.  Because  you  love  your  husband,  your  neighbor, 
your  teacher,  your  master,  your  friend,  therefore  you  are 
anxious  not  to  displease  them.  That  is  not  self-love, but  love  ; 
and  love  is  commanded."  It  seems  so  true  when  we  examine 
the  sore  spot  under  that  light.  Can  we  deny  that  we  feel 
more  free  in  the  presence  of  strangers  or  people  indifferent  to 
us  than  in  the  dealings  with  and  service  for  those  of  whom 


94  FROM   GI.ORY  TO   GI^ORY. 

we  think  most  highly,  whom  we  respect  and  love  ?  While  we 
suffer  those  tortures  of  fear  of  man,  it  is  additional  pain  to 
realize  that,  after  all,  it  is  but  mean  self-love,  self-conscious- 
ness, selfishness.  We  may  writhe  under  the  pressure  of  this 
truth,  but  it  is  better  for  us  to  confess  it  to  be  true,  and  then, 
for  Jesus'  sake,  to  fight  it  with  all  the  weapons  He  gives  us. 
With  His  help  we  shall  conquer  and  break  through  the  ranks 
of  conflicting  pros  and  contras,  thoughts  that  excuse  and 
accuse  themselves,  forth  into  the  liberty  of  the  truth:  "  There 
is  no  fear  in  love,  for  perfect  love  casteth  out  fear,"  and  "the 
fear  of  man  bringeth  a  snare."  For  Jesus'  sake  we  must  over- 
come it,  because  it  makes  us,  if  not  a  laughingstock,  at  least 
a  pitiful  sight  unto  others  and  deprives  us  of  the  graces  of  joy 
and  dignity  with  which  the  disciples  of  Jesus  should  be 
decked.  Fear  God,  endeavor  to  be  always  well  thought  of  by 
Him,  and  He  will  give  you  favor  in  the  sight  of  men . 

Fear  of  persecution  and  death  is  more  an  outward  attack 
from  Satan  and  his  instruments  than  the  poison  running 
through  our  veins  such  as  the  fear  of  man.  Fear  of  death  is 
natural  to  all  living  beings.  According  to  the  will  and  ordi- 
nance of  God  death  is  fearful,  full  of  horrifying  visions.  It 
was  placed  before  man  so  as  to  keep  him  in  the  right  way  by 
fear  of  death. 

Bnt  there  stands  our  Teacher  before  us  and  says:  "Fear 
not,  I  have  overcome  death,  I  have  tasted  death  for  every 
man.  If  a  man  keep  My  saying,  he  shall  never  taste  death. 
Fear  not  them  that  kill  the  body.  Follow  Me,  your  Shepherd 
will  lead  you  through  the  valley  of  the  shadow  of  death."  He 
took  part  of  mortal  flesh  that  through  death  He  might  destroy 
him  that  had  the  power  of  death,  to  deliver  them  who  through 
fear  of  death  were  all  their  lifetime  subject  to  bondage. 

For  the  disciples  of  Jesus  death  is  nothing  but  a  dark 
entrance  into  the  land  of  glory.     The  shadows  of  darkness 


HOW   DID  JESUS   GLORIFY   GOD?  95 

may  be  very  dense,  but  shadows  do  not  hurt  while  we  pass 
through. 

Therefore  we  place  our  hand  in  Jesus'  hand,  who  has  pro- 
mised to  be  our  Guide  even  unto  death ;  we  close  our  eyes  and 
let  Him  take  care  of  us.  Then  we  cannot  see  the  horrors 
around.  The  atmosphere  will  be  chilly.  It  is  unpleasant  to 
take  off,  some  cold  evening,  the  dress  we  have  worn  all  the 
day,  so  comfortable  and  warm,  in  order  to  exchange  it  for 
the  elegant  robe  that  admits  us  to  the  glittering  parlors;  still 
we  do  not  shrink  from  such  task  because  we  know  that  other- 
wise we  cannot  enter.  The  hope  of  appearing  before  the 
lyord  Jesus  Christ  in  glory  and  of  entering  heaven  will  take 
the  chill  from  the  hours  of  death  and  ease  its  pains.  There- 
fore, **  though  I  walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil,  for  Thou  art  with  me."  There, 
too,  "the  Lord  is  my  light  and  my  salvation,  whom  shall  I 
fear  ?  The  Lord  is  the  strength  of  my  life,  of  whom  shall  I 
be  afraid?" 

Fear  God,  who  is  able  to  cast  into  hell — that  powerful  hand 
which  can,  that  holy  hand  which  must,  that  just  hand  which 
has  to  do  according  to  His  Word.  There  was  one  of  the  very 
twelve  who  had  followed  Jesus  all  the  way,  who  had  listened 
to  the  Truth  at  the  brink  of  the  fountain,  who  had  been 
endowed  with  and  had  exercised  the  power  of  healing,  who 
had  endured  the  hardships  of  a  pilgrim  life — but  with  a 
treacherous  heart,  but  lost! 

Fear  God.  ' '  The  fear  of  God  is  the  beginning  of  wisdom  ; 
the  fear  of  the  Lord  tendeth  to  life;  be  thou  in  the  fear  of  the 
Lord  all  the  day  long  ;  for  surely  there  is  a  reward,  and  thine 
expectation  shall  not  be  cut  off. ' ' 

But,  Lord,  Thou  toldest  us  to  take  no  purse  with  us,  no 
provisions,  no  change  of  clothing,  says  fear  of  need  and  pov- 
erty.    It  is  disgraceful  not  to  be  properly  dressed,  our  present 


96  FROM   GLORY   TO   GLORY. 

garments  will  wear  out,  and  certainly  we  have  to  eat  and  to 
sleep  somewhere. 

"Your  Father  knoweth  that  ye  have  need  of  these  things, " 
comforts  the  Master  His  frightened  little  flock.  "Seek  ye 
first  the  kingdom  of  God  *  *  *  and  all  these  things  shall  be 
added  unto  you. "  Take  no  anxious  thought;  when  you  need 
them  they  shall  be  in  readiness  for  you.  Be  not  afraid  to  be 
left  to  actual  want,  and  fear  not  the  trials  of  a  meager  portion, 
an  uncomfortable  lodging,  unfashionable  clothing — for  My 
name's  sake. 

Fear  not,  little  flock!  Your  Shepherd  will  lead  you  safely 
to  the  honors  of  the  kingdom. 

No  sooner  such  reward  is  held  out  to  them  than  the  dis- 
ciples begin  to  run  for  the  highest  seat,  scrambling  over  each 
other  in  order  to  get  the  place  to  the  right  and  left  of  the  Son 
of  God  in  glory.  The  Teacher  overhears  them  as  they  are 
discussing  the  subject  in  recreation  time.  He  calls  them  an 
for  an  extra  lesson  so  necessary  to  the  natural  pride  of  man, 
an  object  lesson. 

Placing  a  little  child  in  their  midst  He  says  :  '  *  Except  ye 
be  converted  and  become  as  little  children,  ye  shall  not  enter 
into  the  kingdom  of  heaven  *  *  *  Whosoever  will  be  great 
among  you,  let  him  be  your  minister  *  *  *  even  as  the  Son  of 
Man  came  not  to  be  ministered  unto,  but  to  minister. " 

The  lesson  of  humility  is  a  hard  nut.  It  costs  many  a  sigh 
in  the  beginning  and  many  a  tear,  until,  by  grace,  the  shell  is 
broken,  and  then  the  kernel's  sweetness  calls  for  more. 

Sense  of  duty  will  qualify  us  for  faithful  service  to  our  supe- 
riors ;  love  does  inspire  us  to  serve  our  equals  ;  but  only  true 
humility  will  give  us  grace  to  offer  and  yield  our  helping 
hand  as  servants  to  those  who,  socially  or  morally,  are  our 
inferiors.     That  goes  against  human  nature  altogether. 


HOW   DID  JESUS   GI.ORIFY    GOD?  97 

Therefore  Jesus  calls  again:  ''Take  My  yoke  upon  you, 
and  learn  of  Me;  minister  *  *  *  even  as  the  Son  of  Man." 

"  Ye  shall  be  witnesses  ^  It  is  an  uncomfortable  fact  that 
doctrinal  truth  will  not  do.  It  must  be  lived  out  before  being 
given  out.  The  Holy  Teacher  stands  as  an  example  before 
us,  and  His  disciples  must  become  what  He  was  Himself, 
witnesses  rather  than  teachers,  witnesses  to  tell  of  what  they 
have  seen  and  heard,  to  tell  of  God  whom  they  know,  of  a 
past  life  that  they  have  left,  of  present  pleasures  which  they 
daily  enjoy  in  the  presence  of  God  while  drinking  from  His 
river.  They  will  speak  with  assurance  of  a  home  and  an 
inheritance,  because  they  have  seen  the  will  which  allots  it 
unto  them,  and,  unable  to  restrain  their  joy  of  getting  there 
soon,  they  will  beam  it  out  of  eyes  more  eloquent  than  their 
words.  There  lies  the  power  which  the  Great  Teacher  of 
God  did  teach,  and  still  does  teach  to  the  blessed  among  His 
pupils,  the  wise  men,  who  hear  His  sayings  and  do  them. 

It  is  easy  to  tell  of  what  we  have  seen  and  heard.  Oh, 
that  there  were  more  facts  of  the  invisible  world  in  our  lives, 
as  they  abounded  in  that  of  our  Master,  Jesus! 

''  I  know  the  Father,  for  I  am  from  Him,  and  He  hath  sent 
Me." — "  He  that  is  from  heaven  is  above  all,  and  what  He 
hath  seen  and  heard,  that  He  testifieth." — ""  I  am  the  I^ight  of 
the  world,  I  am  the  living  Bread." — ''Igo\.o  My  Father." 
— "  In  My  Father's  house  are  many  mansions." 

But  though  He  spoke  of  facts,  still  He  repeatedly  assured 
men  that  His  doctrine.  His  way  of  teaching  and  telling,  was 
not  His,  but  the  Father's.  He  only  repeated  what  He  heard 
the  Father  say.  If  preachers  and  teachers  of  our  days  did 
thus  pass  all  glory  on  to  God,  there  would  be  less  fishing  for 
compliments  than  is  in  vogue  at  the  foot  of  the  pulpit  or  the 
platform  steps. 


98  FROM   GLORY  TO   GLORY. 

Yet  our  blessed  Master  leads  us  one  step  higher,  still  nearer 
the  Source  of  all  power,  by  His  own  example  how  to  glorify 
God  in  a  teacher's  capacity.  It  is  one  thing  to  go  through 
school  and  college,  to  heap  up  the  treasures  of  wisdom,  to 
pass  the  examinations,  to  graduate  with  honors  and  then  to 
live  on  those  laurels;  and  it  is  another  thing  to  keep  in  touch 
with  advancing  history,  science,  literature,  art,  as  it  develops 
from  day  to  day,  thus  getting  inspiration  for  thought,  word 
and  deed  by  daily  commtmion  with  the  sources  of  knowledge. 
Our  Master  has  walked  before  us  that  progressive  life.  By 
His  unbroken  communion  with  the  Father  He  did  receive 
inspiration  for  work  and  suffering,  instruction  as  to  His  will, 
strength  and  power  as  He  needed  the  one  or  the  other.  Thus 
He  proved  to  be  * '  the  scribe  instructed  unto  the  kingdom  of 
heaven,  the  householder  who  bringeth  forth*;out  of  his  treas- 
ure things  new  and  old." 

We  are  not  expected  to  hand  out  stale  bread,  a  warmed-up 
dish  or  water  that  has  been  standing.  It  will  not  glorify 
God,  because  it  does  not  taste  well  to  those  whom  we  would 
offer  it.  The  Great  Teacher  received  the  drink  for  the  Sam- 
aritan woman  from  the  well  as  she  stood  before  Him.  He 
looked  up  to  the  Father  for  the  word:  ' '  I^azarus,  come  forth! " 
He  spent  whole  nights  alone  with  God  that  He  might  com- 
prehend His  will  for  the  following  day. 

Daily  communion  has  its  sweet  blessings,  but  also  its  trials, 
inconveniences,  crosses.  The  disciple  is  not  above  his  mas- 
ter. ''''Take  up  thy  cross,  and  follow  me!"  Are  there  any 
more  solemn  words  found  from  the  Faithful  Teacher's  lips 
than  those  addressed  to  the  disciples  at  His  feet  which  seem 
to  sum  up  the  whole  truth  of  discipleship :  "If  any  man  will 
come  after  Me,  let  him  deny  himself  and  take  up  his  cross 
daily  and  follow   Me?"     His  cross,  He  says.     Peter's  cross 


HOW   DID  JKSUS   GLORIFY   GOD?  99 

was  different  from  John's,  thus  was  Mary's  from  Martha's. 
It  is  all  wrong  to  look  at  the  other's  cross,  perhaps  enviously, 
and  to  say:  ' '  Mine  is  too  heavy  for  me,  its  edges  are  so  sharp, 
they  cut  my  flesh.  That  other  cross  would  fit  me  so  much 
better.  If  I  could  leave  my  home  and  go  as  a  missionary  into 
the  wide  world,  as  Saul  had  to  do,  I  could  be  a  Paul.  But 
my  cross  reads:  '  Return  to  thine  own  house  and  show  how 
great  things  God  has  done  unto  thee.'  " 

"Whosoever  does  not  bear  /its  cross  and  come  after  Me 
cannot  be  My  disciple,' '  is  the  silent  answer  from  the  cross. 

Another  asks:  "Lord,  I  will  follow  Thee,  but  let  me  first 
go  bid  them  farewell  which  are  at  home  at  my  house."  The 
answer  is :  "  No  man,  having  put  his  hand  to  the  plough  and 
looking  back,  is  fit  for  the  kingdom  of  God."  Take  up  thy 
cross  and  follow  Me!  "Whosoever  he  be  that  forsaketh  not 
all  that  he  hath,  he  cannot  be  My  disciple." 

Is,  then,  no  will,  no  wish  left  to  me?  Have  I  to  become 
absolutely  nothing  ?  Have  I  to  live  all  the  time  on  the  cross, 
to  feed  on  His  flesh  and  blood,  there  broken  and  shed  for  me  ? 
Have  I  to  be  broken  and  shed  like  Him  daily  ?  ' '  Except  ye 
eat  the  flesh  of  the  Son  of  Man  and  drink  His  blood,  ye  have 
no  life  in  you. ' ' 

Are  we  absolutely  nothing  ?  This  is  a  hard  saying,  who 
can  hear  it?  One  after  another  drops  out.  Jesus  does  not 
call  them  back.  The  cross-bearer  must  have  perfect  liberty 
of  choice.  The  Master  even  turns  to  the  rest  and  makes  it 
easy  for  them  to  go :  "  Will  ye  also  go  away  ? ' '  Perhaps  the 
remaining  disciples  heard  in  those  words  the  ring  of  pain : 
"This  have  I  done  for  thee,  what  hast  thou  done  for  Me?'* 

Peter,  the  standard-bearer  of  the  class,  takes  hold  of  the 
banner  with  firm  grasp  and  says  :  "  Lord,  to  whom  shall  we 
go?     Thou  hast  the  words  of  eternal  life." 

*    *   * 


lOO  FROM  GLORY  TO  GLORY. 

Thus  He  taught  the  world  while  He,  in  person,  was  in  the 
world.  He  spoke  to  multitudes  from  the  top  of  the  moun- 
tains and  from  the  platform  of  the  peaceful  lake.  He  edu- 
cated the  classes  of  the  seventy  and  the  twelve.  He  poured 
forth  the  lessons  of  deepest  truth  and  sweetest  grace  in  His 
holy  communion  of  private  instruction. 

He  was  ready  for  His  pupils  at  any  time,  for  a  Nicodemus, 
who,  one  of  the  learned  himself,  preferred  to  go  by  night  time 
for  instruction  to  Him  whom  He  considered  as  '  *  come  from 
God."— In  order  to  give  His  disciples  the  proper  time.  He 
went  with  them  to  lonely  places  and  hid  Himself  even  from 
the  suffering  and  needy  multitudes.  ''They  departed  thence 
*  *  *  and  He  would  not  that  any  man  should  know  it,  for  He 
taught  His  disciples." — He  forgot  His  own  human  needs 
when,  seated  on  the  border  of  the  well,  He  revealed  to  a  Sam- 
aritan woman  what  she  was — and  what  He  was. — He  shielded 
Mary,  one  of  His  hungry  little  ones,  from  the  distraction  of 
surroundings  and  earthly  noise. 

His  methods  of  instruction  and  education  were  various. 
He  adapted  them  to  the  individuality  of  the  respective  parties. 
To  the  multitudes,  dull  of  understanding.  He  spoke  in  par- 
ables, to  His  disciples  in  plain  sayings. 

In  His  reproof  He  discriminated  between  the  self-conceited, 
hypocritical  wise  and  those  who  had  not  yet  grasped  the  les- 
son which  they  were  anxious  to  learn.  While,  for  instance. 
He  sharply  upbraided  on  behalf  of  unbelief  those  cities  which 
had  seen  His  marvellous  works,  He  gently  taught  His  dis- 
ciples who  had  failed,  from  lack  of  faith,  to  execute  the  power 
that  was  given  unto  them,  the  power  over  demons.  "If  ye 
have  faith  as  a  grain  of  mustard  seed  *  *  *  nothing  shall  be 
impossible  unto  you." 

But  His  faithful  discipline  was  reserved  for  the  hours  of  a 
solemn    face-to-face   at-home,  and,  no   doubt.    His    disciples 


HOW    DID  JESUS    GI.ORIFY   GOD?  lOI 

must  have  loved  Him  so  much  the  more  for  it.  He  is  no 
friend  who  withholds  the  pruning  knife  from  the  plant  that  is 
confided  to  his  care.     "  Faithful  are  the  wounds  of  a  friend." 

The  issues  of  life  were  flowing  wherever  He  was  within 
reach  of  empty,  receptive  vessels.  They  are  flowing  still, 
and  He  is  still  working  through  the  Holy  Spirit,  glorifying 
God  in  large  congregations  of  worshippers,  religious  classes, 
at  street  corners,  in  woods  and  field,  to  the  lonely  rich  and 
poor,  satisfying  the  hungry  souls  with  good  things  and  send- 
ing them  away  all  glee  with  laughter  and  the  word  of  adora- 
tion on  their  lips  :   **  Rabboni!  " 

Notwithstanding  all  His  power  the  Teacher  of  Truth  has 
not  yet  conquered  the  father  of  lying,  but  He  will  come  again, 
a  Conqueror,  and  His  name,  written  on  His  vesture,  will  be 
"  The  Word  of  God,"  ''Faithful  and  True." 


THE  HUMBLE  MESSENGER. 

Truth  honors  the  person  that  bears  it,  and  knowledge  of 
truth  glorifies  him  who  possesses  it.  But  the  halo  around 
our  Master's  head  is  so  infinitely  great,  because  He  did  not 
claim  anything  to  be  His  own  acquirement;  He  testified  to 
His  own  nothingness,  in  as  far  as  He  was  but  the  Messenger, 
the  Sent  One. 

Let  us  be  frank,  we  do  not  like  to  be  "sent."  There  is 
something  about  it  that  tells  of  somebody  else's  superiority  and 
our  own  inferiority.  We  are  nothing  but  tools,  and  the  active 
will  is  somewhere  else.  It  takes  grace  to  acknowledge  that 
fact,  unless  one  holds  a  paid  messenger's  office. 

We  prefer  going  on  our  own  errands,  though  love  permits 
us  to  do  them  gladly  for  others;  but  then  we  want  the  letter 
to  be  labelled  "kindness  of,"  and  it  must  be  understood  by 
all  parties  that  love  runs  the  errand.  As  soon  as  love  service 
is  required  as  a  duty,  up  is  the  old  man  and  says:  "Now  you 
had  better  look  out,  soon  they  will  run  over  you,  and  a  little 
later  they  will  run  you  down  for  not  doing  more. " 

That  is  the  natural  man.  It  is  the  special  tendency  of  inde- 
pendent people.  We  may  appear  meek  and  lowly  unto  men, 
but  God  knows  the  surging  waves  of  pride  and  indignation, 
raised  by  sometimes  one  little,  thoughtless  breath  from  a 
human  lip.  Humility  is  not  inborn,  but  it  can  be  acquired 
and  obtained  from  above. 

It  would  seem  that  the  higher  a  person's  standing  is,  the 
less  the  chance  to  attain  to  it.  Still,  it  is  most  assuredly  true 
that  we  find  the  sweetest  and  truest  and  noblest  humility  in 
those  aristocratic  families  who  have  made  it  their  study  and 
aim  for  centuries  to  show  forth  their  supremacy  by  the  traits 
of  the  nobility  of  soul. 


HOW   DID  JESUS   GI.ORIFY  GOD?  IO3 

Let  US  see  by  contrast  whether  that  is  true.  An  ambitious 
parvenu  rises  into  notice,  by  good  or  bad  or  either  means. 
People  do  not  know  that  he  is  great,  he  has  to  make  them  see 
it  by  squandered  pomp,  put-on  manners,  some  kind  of  show. 
It  is  about  the  same  with  the  unambitious,  humbly  dwelling 
creature  in  any  stage  of  life  that  is  suddenly  thrown  among 
the  millionaires  by  some  whim  of  fortune,  as  they  consider  it. 
How  often  does  such  a  change  degrade  people  instead  of  ele- 
vating them.  They  ought  to  step  higher  among  the  bene- 
factors of  the  world  by  the  example  of  a  truly  noble  life. 
Alas,  they  jump  with  despicable  alacrity  from  even  the  low 
round,  which  they  had  held  on  the  ladder  of  mankind,  down 
among  the  apes  whom  they  seem  rightly  to  claim  as  their 
progenitors.  Those  old  monkey  stories  in  the  school  books 
are  only  too  truly  copied  from  so-called  human  life,  showing 
us  here  the  carricature  of  a  soQioty  parvenue  in  the  shape  of 
a  dressed-up  Mrs.  Spider  Monkey  with  her  endless  train  to 
make  her  the  exact  similitude  of  her  long-tailed  great-grand- 
mother; there  we  see  Mr.  Gorilla,  sitting  on  the  window  sill, 
strewing  out  his  master's  money  with  all  four  hands  into  the 
street  to  the  amusement  of  the  merry  crowd  of  spectators. 

They  all  have  to  show  off  in  order  to  prove,  not  what  they 
are,  but  would  like  to  be — great.  The  lady's  maid  bears  her 
head  generally  some  inches  higher  than  her  lady. 

The  true  aristocrat,  whether  by  birth,  by  financial  power 
or  noble  merit,  despises  such  ways.  He  knows  that  he  is 
great — well  unto  him  if  he  knows  himself  poor  in  the  sight  of 
God — he  is  the  same  Emperor  or  Lord  or  Rothschild  or  Gen- 
eral Grant,  helping  a  poor  tottering  woman  across  the  road  or 
driving  in  the  state  carriage  from  palace  to  palace.  That 
sweet  humility  is  at  home  in  some  of  those  old  patriarchal 
families.  But  when  it  comes  to  the  point  of  being  sent, 
humility  will  probably  give  way  to  feelings  of  resentment, 


I04  FROM   GI.ORY   TO   GLORY. 

even  among  such  people.  Humbly  to  say:  "  I  am  your  serv- 
ant, send  me,"  to  go  and  take  a  message  to  somebody  and  to 
acknowledge  to  the  receiving  party  the  fact  of  being  a  pow- 
erless instrument,  that  certainly  requires  grace,  and  shows 
forth,  not  the  humility  of  nobiUty,  but  the  humility  of  soul, 
and  that  is  superhuman.  Divine. 

But  our  Lord  stooped  down  to  take  a  message  to  us,  infe- 
rior beings.  He  never  showed  that  He  felt  humiliated,  and 
He  never  made  us  feel  humiliated  by  such  incomprehensible 
favor,  as  some  voluntary  messengers  now  and  then  do.  Even 
when  His  message  was  not  received,  sent  back,  so  to  say, 
unopened.  He  did  not  resent  it.  He  did  not  upbraid  the 
blinded  people.  He  did  not  smite  them  with  His  hidden  glory, 
as  the  Creator  had  a  right  to  do  who  was  shut  out  by  His 
own  creatures. 

Even  then  He  humbled  Himself  and  said  :  *  *  I  am  sent. ' ' 

Nor  did  He  force  His  way  to  places  where  He  and  His  mes- 
sage were  not  wanted.  On  His  last  journey  to  Jerusalem 
He  intended  to  go  through  Samaria,  the  shortest  road.  He 
sent  messengers  into  one  village  to  make  ready  for  Him. 
They  did  not  receive  Him,  and  He  humbly  turned  His  face  in 
another  direction,  grieved  at  their  blindness,  but  not  offended. 

Where,  on  the  other  hand,  the  people  recognized  in  Him 
the  Divine  power,  where  they  went  after  Him  in  crowds  and 
wanted  to  make  Him  their  King,  He  withdrew  and  hid  from 
them  conscious  of  the  importance  of  His  mission. 

**  All  seek  Thee  *  *  *  I  must  preach  the  kingdom  of  God  to 
other  cities  also,  for  therefore  am  I  sent. " 

There  is  scarcely  a  page  in  the  gospel  of  John,  that  book 
which  lays  our  Lord's  soul  open  before  us  as  no  other,  that 
does  not  bring  out  the  wonderful  truth  of  humility  in  the  Son 
of  God  "only  sent."  "Verily,  verily,  I  say  unto  you,  the 
servant  is  not  greater  than  his  lord,  neither  he  that  is  sent 


HOW   DID  JKSUS   GI.ORIFY   GOD?  105 

greater  than  he  that  sent  him."  "My  Father  is  greater 
than  I." 

His  humility  began  to  be  tried  and  proved  when  He  con- 
sented not  only  to  be  the  Great  Messenger  from  heaven, 
— angels  had  done  that  before  Him  and  rejoiced — but  to 
descend  to  earth  in  humble  garments,  and  yet  to  represent  the 
God  of  heaven  and  earth. 

The  night  bell  rings,  the  doctor  opens  the  door,  and  there 
stands  the  shivering  figure  of  a  poorly  clad,  scantily  fed  little 
girl  who  stretches  out  her  hands  with  unconscious  eloquence 
and  exclaims:  ''Doctor,  my  mother  is  dying."  The  doctor 
knows  immediately  to  what  kind  of  a  home  she  calls  him,  he 
can  tell  it  by  her  appearance. 

The  messenger  generally  corresponds  with  the  surround- 
ings from  where  he  comes,  especially  when  it  concerns  an 
official  message.  One  must  have  lived  in  the  Orient,  or  in 
other  countries  where  the  caste  differences  are  still  prevalent, 
in  order  to  fully  understand  the  sacrifice  which  Jesus  made  as 
the  Humble  Messenger.  Look  on  the  "kavass"  who  comes 
to  your  door  with  the  consul's  message.  There  is  nothing 
humble  about  him.  All  covered  with  gold  and  silver,  the 
weapons  his  rightful  due,  he  knows  that  in  that  moment  he  is 
the  consul's  representative,  that  he  has  authority,  and  his 
bearing  tells  us  that  himself  believes  it  so  to  be.  Though  in 
accompanying  you  he  walks -so  many  steps  behind  you,  the 
due  respect  is  given  him  anyhow,  because  he  wears  his  mas- 
ter's uniform. 

But  Jesus  did  not  wear  heavenly  apparel,  no  shining  gar- 
ments from  the  realms  above.  He  came  just  as  we  are,  still 
claiming  to  be  the  Son  of  God. 

To  a  beggar  child,  born  in  surroundings  of  misery,  a  ragged 
garment  is  nothing  humiliating  at  all.  The  holes  do  not  dis- 
turb its  peace,  the  faded  colors  do  not  color  its  little  cheeks 


I06  FROM    GI.ORY   TO   GI.ORY. 

with  shame.  It  is  just  the  thing  for  it ;  there  it  feels  at  home. 
But  I  question  whether  there  is  anything  harder  in  social 
human  life  than  for  a  once  well-to-do  person  to  move  with 
ease  among  his  or  her  once  equals,  when  clothed  in  an  out-of- 
fashion  garment,  with  a  hat  bought  at  the  end  of  the  last  sea- 
son and  gloves  telling  how  many  times  they  have  passed 
through  the  purifying  bath.  The  person  who  has  never  had 
knowledge  nor  the  privilege  of  all  those  little  necessities  of 
social  decency  has  no  idea  of  the  trials  through  which 
dethroned  fairies  have  to  go.  Only  the  consciousness  of  the 
greater  value  of  that  part  of  the  being  that  could  not  be  sub- 
mitted to  a  similar  change  will  free  mind  and  behavior  from 
the  bondage  of  awkwardness. 

But  our  Lord,  the  God  Himself,  took  upon  Himself  the 
beggarly  garment  of  human  flesh  and  yet  lived  and  moved 
in  it  with  the  dignity  of  the  perfect  God- Man.  He  did  not 
refer  to  His  past  glory  in  order  to  excuse  Himself  for  the 
humble  position  which  He  held  on  earth,  but  without  words, 
by  His  life,  He  proved  that  He  was  God  in  flesh. 

He  came  to  invite  us  to  share  His  inheritance,  though 
apparently  He  possessed  nothing.  The  difficulty  of  His  posi- 
tion was  increased  by  the  fame  of  His  name  and  mission  that 
went  before  Him,  Divine  messengers  descended  from  heaven 
and  announced  His  birth.  A  forerunner  prepared  His  way 
and  heralded  the  coming  of  One  greater  than  himself,  the  One 
who  was  to  sit  on  the  then  empty  throne  of  David.  Himself 
sent  the  apostles  as  messengers  out  to  proclaim  Him,  the 
King  of  Israel. 

What  a  comparatively  easy  work  it  would  have  been  for 
Jesus,  if  He  had  been  clothed  with  glory.  But  as  it  was,  He 
foresaw  and  foreknew  the  failure.  It  would  have  been  natu- 
rarfor  any  one  to  say  to  God  when  sent  under  such  circum- 
stances:   ''They  will  not  believe  me."     But  all  He  said  in 


HOW   DID  JKSUS   GI.ORIFY   GOD?  107 

His  humble,  self-emptied,  submissive  way  was:  *%o,  I  come 
to  do  Thy  will."  He  knew  that  His  Father's  chosen,  His 
own,  would  reject  Him,  that  they  would  not  honor  Him. 
Still  He  bowed  before  the  All- Potentate — to  be  sent.  Shod 
with  the  readiness  of  the  gospel,  the  ornament  of  a  meek  and 
humble  spirit  on  His  head.  He  descended  with  the  message: 
' '  The  kingdom  of  heaven  is  at  hand — I  am  the  King  of  Israel 
— repent!" 

When  they  laughed  in  the  Messenger's  face:  **Thou, 
Joseph's,  the  carpenter's  son?"  He  replied:  *'I  am  sent." 
Point  after  point  He  answered  their  doubts  and  objections  by 
those  flashes  of  truth  which  still  go  home  to  the  one  or  other 
heart  because  of  their  simplicity  and  beauty  of  meekness.  * '  I 
am  from  Him,  and  He  has  sent  Me ;  I  am  not  come  of  Myself; 
I  live  by  the  Father ;  the  Son  can  do  nothing  of  Himself ;  I 
speak  not  of  Myself ;  the  word  which  I  speak  is  not  Mine ; 
the  Father  which  sent  Me  He  gave  Me  a  commandment  what 
I  should  speak;  even  as  the  Father  said  unto  Me,  so  I 
speak. "     That  is  the  true  spirit  of  a  messenger. 

Nor  did  Jesus  take  the  Savior's  office|upon  Himself  on  His 
own  accord.  "  Christ  glorified  not  Himself  to  be  made  a  high 
priest,"  says  the  Word,  but  He  was  ''called  of  God."  He 
was  sent  into  certain  death,  but  also  sent  to  give  life  by  His 
own  death  and  to  raise  them,  that  believe  in  Him,  in  the  last 
day. 

Life  for  the  sufiering  and  dying — i.  e.,  material  and  spirit- 
ual life — was  the  only  coin  which  He  had  to  pay  His  way  on 
earth.  He  did  not  bring  a  fortune  with  Him  from  heaven  for 
a  decent  life  of  thirty-three  years  on  earth ,  nor  did  He  inherit 
it  from  His  human  parents.  *'The  Son  of  Man  hath  not 
where  to  lay  His  head,  "  He  testified  of  Himself. 

When  the  Messenger  wanted  a  lodging.  He  had  to  ask  and 
receive  it  as  a  favor.     Invited  to  a  meal,  He  was  not  able  to 


I08  FROM   GI.ORY  TO   GI.ORY. 

return  the  same.  No  money  was  offered  by  Him  for  tlie  ass 
which  He  needed.  The  life-giving  word  and  the  love-breath- 
ing look  were  all  He  could  afford  as  the  Divine  Messenger  in 
flesh.  Did  He  not  know  how  little  both,  Divine  life  and 
love,  are  appreciated  by  the  world  ?  Indeed  He  did,  and  often 
He  must  have  felt  the  sting  of  humiliation.  The  world  wants 
money,  and  has  a  right  so  to  do.  The  spiritual  coin  is  out  of 
circulation  and  only  now  and  then  received  and  laid  up  as  a 
sample  of  antiquity  by  one  who  loves  heavenly  things. 
There  is  a  curse  connected  with  poverty  which  Jesus,  the 
lyord,  did  taste  for  us,  though  He  was  the  Redeemer  and 
bought  the  earth  and  her  inhabitants  back  from  the  prince  of 
the  world.     He  was  "poor,  yet  making  many  rich." 

Should  those  of  His  followers  whom  He  sends  as  queer- 
looking  messengers  among  the  thoughtless  crowd,  shrink  from 
the  touch  of  poverty?  It  is  a  painful  touch — cold,  though  it 
makes  you  feel  like  being  in  the  hot  water  all  the  time ;  tight, 
though  sometimes  the  open  air,  as  much  as  you  want  of  it,  is 
left  to  you  as  your  only  parlor,  bed-room  and  dining-room. 
Bend  your  neck  under  the  yoke,  and,  yoked  together  with 
Jesus,  learn  from  Him,  as  He  says:  "Humble  yourselves 
under  the  mighty  hand  of  God,  that  He  may  exalt  you  in 
due  time." 

Did  the  willingness  to  be  such  a  messenger  come  natural  to 
the  lyord  Jesus?  One  can  scarcely  think  so.  Though  His 
Divine  nature  made  Him  to  *  *  will ' '  as  His  Father,  yet  the 
human  nature,  which  He  had  taken  upon  Himself,  hung  unto 
His  spirit  liks  heavy  clods  of  the  ground.  The  garden  of 
Gethsemane  did  witness  such  a  struggle,  which  taught  Him 
to  say  from  experience  :  * '  The  spirit  is  willing,  but  the  flesh 
is  weak. "  There  He  was  tested  as  to  the  value  of  His  own 
words  :  "  /  seek  the  will  of  My  Father ;  My  meat  is  to  do  the 
will  of  Him  that  5ent  Me  and  X.o finish  His  work.'' 


HOW   DID  JKSUS   GI.ORIFY    GOD?  IO9 

The  day  was  drawing  to  an  end  of  which  He  had  spoken  : 
'  *  I  must  work  the  works  of  Him  that  sent  Me,  while  it  is 
day ;  the  night  cometh  when  no  man  can  work. " 

The  Messenger  had  gone  through  the  cities  and  villages  of 
God's  own  possession  and  had  told  the  people  to  get  the 
tribute  ready  which  they  owed  to  their  Sovereign.  The  day 
of  travelling  was  almost  finished,  the  night.  His  night,  was 
near.  **I  must  work,  I  must  finish,"  He  said.  "I  must," 
else  no  glory  for  God,  no  glory  for  Jesus.  Then  the  hour 
came  when  the  Messenger  was  not  able  to  continue  His  course 
unaided,  when  He  had  to  be  strengthened  by  an  angel. 
Adorable  humility,  the  God-sent  God-Man  was  breaking 
down  under  the  message  of  death  which  began  to  work  out 
its  fatal  issue  in  Him,  before  the  appointed  time  had  come. 
Had  not  the  message  to  be  carried  to  the  cross  ?  The  way 
was  still  long,  yet  His  heart  was  broken,  not  in  the  spiritual 
sense,  as  we  use  that  term,  but  physically.  The  sweatdrops 
of  blood  in  the  garden  are  the  scientific  proof  for  it. 

Should  He  be  overcome  here  in  Gethsemane  ?  The  faithful 
Messenger  called  out  in  His  anguish:  "Father,  remove  this 
cup  from  Me  !  "  Still  He  bowed  to  the  Divine  will :  * '  Nev- 
ertheless not  My  will,  but  Thine  be  done."  Then  the  weak- 
ness of  God  was  strengthened  by  an  angel ;  Jesus  was  made 
"for  a  little  while  lower  than  angels  by  the  sufferings  of 
death." 

But  they  could  not  follow  Him  any  farther  than  Gethse- 
mane. No  charge  was  given  the  angels  to  keep  Him  on  that 
path  which  led  out  of  the  garden  to  the  garden-tomb.  The 
suffering  Messenger  did  no  longer  hear  the  comforting  music 
"they  shall  bear  Thee  up  on  their  hands,  lest  Thou  dash 
Thy  foot  against  a  stone." 

They  saw  Him  sink  down  under  the  burden  of  the  cross, 
yet  they  were  not  allowed  to  hasten  to  His  help.     The  Mes- 


no  FROM   GIwORY  TO   GLORY. 

senger  had  to  step  deeper  into  the  valley  of  humiliation.  He, 
who  was  going  to  become  the  strength  of  man,  had  to  accept 
assistance  from  a  human  pilgrim  who  was  passing  by,  and 
who  can  doubt  but  that  blessed  Simon  received  a  look  of  grat- 
itude from  the  Sent-One,  whose  physical  strength  was  abated, 
but  whose  submission  and  faithfulness  upheld  His  departing 
vitality,  that  He  might  finish  His  course,  that  the  Messenger 
might  run  the  race  and  give  His  last  messages  from  the  height 
of  the  cross  and  out  of  the  depth  of  the  grave. 

During  His  whole  lifetime  He  had  but  one  aim  :  to  deliver 
the  word  given  to  Him.  Therefore  He  hastened  from  place 
to  place,  though  sometimes  the  multitudes,  in  need  of  such  a 
Powerful  Helper,  tried  to  hold  Him;  He  had  to  go  over  all 
the  domain  pointed  out  to  Him.  Therefore  He  remained 
within  its  bounds,  though  He  found  more  faith  and  more 
receptiveness  in  the  coasts  of  the  Gentiles,  where  He  with- 
drew, as  it  seems,  only  for  the  purpose  of  rest  and  solitude, 
than  in  the  house  of  Israel  to  whom  He  was  sent. 

Therefore  He  steadfastly  set  His  face  to  go  to  Jerusalem, 
when  the  time  was  come  that  He  should  be  received  up,  not 
"saluting  by  the  way,"  blind  to  temptations  of  danger  and 
friendship,  deaf  to  the  warnings  so  kindly  meant  by  Peter  and 
the  rest.  There  was  sweet  hope  in  the  last  stage  of  His 
earthly  errand  that  gave  elasticity  to  His  step  and  resolution 
to  His  mind,  so  as  to  "go  before  "  His  disciples  toward  Jeru- 
salem, while  they  **  were  amazed,  afraid,  as  they  followed." 

The  hope  of  being  received  up  did  quicken  Him,  and  thus 
was  fulfilled  what  the  prophet  sings :  ' '  Who  is  blind  as  My 
Servant,  or  deaf  as  My  Messenger  that  I  sent?  Who  is  blind 
as  He  that  is  perfect,  and  blind  as  the  lyord's  Servant?  See- 
ing many  things,  but  Thou  observest  not ;  opening  the  ears, 
but  He  heareth  not.  The  I^ord  is  well  pleased  for  His  right- 
eousness' sake." 


HOW   DID  JKSUS   GI.ORIFY   GOD?  Ill 

When  He,  with  joyful  step,  entered  again  the  heavenly 
sphere  and  returned  to  His  Father  with  the  sacred  trust,  say- 
ing :  *'  I  have  given  them  the  words  which  Thou  gavest  Me," 
then  the  angels'  choir  sang:  "As  the  cold  of^snow  in  the 
time  of  harvest,  so  is  a  faithful  messenger  to  them  that  send 
him,  for  he  refresheth  the  soul  of  his  masters. " 


THE  OBEDIENT  SERVANT. 

''  It  is  required  in  stewards  that  a  man  be  found  faithful y 
*'  Well  done,  good  and  faithful  servant,  enter  thou  into  the  joy 
of  the  Lord!'' 

"This  is  My  Beloved  Son,  in  whom  /  am  well  pleased.'' 
'^  I  do  always  those  things  that  please  Him." 

Those  are  passages  which  show  the  relationship  between 
service  and  reward,  between  a  servant's  faithfulness  and  a 
master's  love  and  appreciation,  the  master's  and  the  servant's 
portion. 

Perfect  service  is  based  on  three  conditions :  trust  in  the 
master's  reliability  which  engenders  esteem  and  love;  love  for 
the  work  which  makes  it  easy;  faithfulness  which  carries 
through  the  hard  places  of  service,  which  spurs  to  prompt 
performance  of  duties,  however  they  may  go  against  the  flesh 
or  inclination.  Those  three  are  the  substance  of  loving  obe- 
dience and  guarantee  perfect  service. 

It  is  the  master's  business  to  select  his  servants  for  the  dif- 
ferent positions  and  to  adapt  the  work  to  their  ability  and 
strength.  All  that  the  appointed  servant  has  to  do  is  to 
acquit  himself  promptly  of  the  duties  appointed  to  him,  with- 
out worrying  whether  he  is  fit  for  it,  as  long  as  he  is  chosen 
and  called. 

It  is  greatly  to  be  deplored  that  service — the  name  as  well 
as  what  it  involves — has  sunk  into  the  deep  discredit  wherein 
we  find  it  nowadays.  Nobody  wants  to  serve  any  longer. 
The  world  as  a  whole,  and  its  little  human  creatures  in  par- 
ticular, run  for  independence.  To  be  tied  to  a  household  day 
and  night,  to  be  all  the  time  at  a  master's  or  a  mistress'  dis- 
posal, is  considered  slavish  ;  it  seems,  though,  a  rather  peculiar 
taste  to  prefer  the  drudgery  in  factories  and  sweatshops,  with 


HOW   DID    JKSUS   GI.ORIFY  GOD?  II3 

often  vile  surroundings,  to  the  quiet  service  in  a  home.  But 
there  is  not  liberty  enough  even  in  the  relationship  between 
employer  and  employes  to  suit  the  taste  of  the  latter.  Let  a 
workman  in  any  branch  of  business  become  accomplished, 
and  immediately  the  desire  will  rise  in  his  heart  to  establish 
himself.  And  so  it  goes  on  through  all  the  classes  of  life,  till 
we  stand  before  the  host  of  angels  and  see  legions  of  them  in 
rebellion  against  God,  whom  they  do  not  want  to  serve  any 
longer. 

Still,  the  whole  constitution  of  the  universe  is  founded  on 
subordination  and  superiority.  Even  moons  have  to  turn 
around  their  central  star,  serving  to  enhance  its  beauty, 
little  observed  in  themselves. 

The  rivulets  and  brooks  have  to  pour  their  own  being  into 
the  deeper  and  wider  bed  of  the  principal  companion.  They 
only  contribute  to  the  glory  of  the  great  river  which  inspires 
the  poet's  pen  with  rapturous  thoughts.  But  we  cannot 
imagine  a  stream  without  those  faithful  little  servants,  its 
water  carriers,  laboring  often  hidden  away  in  the  obscure 
nooks  of  the  mountains. 

Thus  the  human  race  was  intended  to  work  for  one  great 
purpose :  to  contribute,  individually,  their  best,  their  being, 
their  very  life,  to  the  upbuilding  of  the  great  constellation, 
called  ''God's  world,"  to  the  stream  ''History,"  which  is 
rolling  its  waves  unceasingly  j:oward  the  sea  of  eternity. 

The  members  of  a  household,  the  children  and  servants, 
were  meant  to  live  for  the  growth  and  benefit  of  the  family 
heads ;  the  families,  united  in  one  aim  of  public  welfare,  to 
serve  their  community  with  heart  and  soul,  till  all  the  nations 
would  render  to  God  the  service  due  to  His  name  and  thus 
exalt  His  glory. 

The  idea  of  service  is  sublime,  though  the  curse  of  sin,  in 
masters  as  well  as  in  servants,  has  badly  tainted  it. 


114  FROM  GLORY  TO  GLORY. 

It  was  considered  a  degradation  only  when  some  one  was 
made  to  serve  his  equals — Esau,  for  instance,  who,  though  the 
firstborn,  was  made  subject  to  his  younger  brother  Jacob  ;  or 
when  the  conqueror's  yoke  was  laid  upon  the  unfortunate  vic- 
tim that  had  escaped  the  destructive  sword  of  war. 

But  that  was  not  the  original  idea  of  service. 

A  master,  unable,  either  from  lack  of  time,  extensive 
responsibilities,  unwillingness,  or  even  inability  to  perform  all 
that  his  position  and  desire  dictate  to  be  done,  engages  some 
capable  person  or  persons  to  step  in  and  fill  up  the  measure  of 
what  he  must  leave  undone.  He  ofiers  a  recompensation, 
which  the  freewill  of  the  servant — unless  he  is  a  slave  and  his 
master's  property — may  accept  or  refuse  as  adequate  or  inade- 
quate to  his  service.  Thus  the  servant  enters  into  his  mas- 
ter's business.  He  is,  so  to  say,  a  paid  partner.  He  has  to 
consider  his  master's  interests  his  own;  he  will,  in  part,  be 
responsible  for  his  master's  success  and  prosperity,  as  they 
are,  in  some  measure,  the  result  of  the  servant's  faithful 
service,  while,  on  the  other  hand,  loss,  misfortune,  shame  will 
ajGfect  his  own  honor,  too. 

Where  has  that  loyalty  gone,  that  once  was  firm  and  strong, 
weaving  chains  around  a  household  or  a  state  which  neither 
treachery,  nor  force,  nor  bribe  were  able  to  burst?  Where  is 
the  prince  that  nowadays  could  say  as  Eberhart  of  Wurtem- 
berg  did :  "Though  my  land  has  smaller  cities,  has  no  moun- 
tains rich  in  gold,  yet  it  owns  one  precious  jewel:  that  in 
forests  thick  and  dark  I  can  lay,  trusting  and  resting,  my 
crowned  head  in  any  place. " 

I^oyalty  has  departed  with  all  its  precious  blessings.  Love- 
work — i.  e.,  labor  with  heart  and  soul  and  in  the  master's 
interest — has  given  place  to  service  of  necessity  or  personal 
advantage,  the  worst  of  which  is  **  piecework,"  so  demoraliz- 


HOW    DID  JESUS   GI.ORIFY   GOD?  II5 

ing  in  its  consequences.  There  is  no  piecework  in  the  Lord's 
workshop,  as  He  requires  the  whole  man  or  woman. 

A  beautiful  picture  is  given  us  in  the  statutes  which  Moses 
taught  the  children  of  Israel.  Happy  those  who,  even  in 
earthly  relations,  have  been  privileged  to  taste  and  under- 
stand the  sweetness  of  the  sentiments  set  forth  therein. 

"  If  thou  buy  an  Hebrew  servant,  six  years  he  shall  serve  ; 
and  in  the  seventh  he  shall  go  out  free  *  *  *  and  if  the  serv- 
ant shall  plainly  say :  '  I  love  my  master  *  *  ^  I  will  not  go- 
out  free,'  then  his  master  shall  bring  him  *  *  *  to  the  door  or 
unto  the  door  post ;  and  his  master  shall  bore  his  ear  through 
with  an  aul ;  and  he  shall  serve  him  forever." 

*'  I  love  my  master,"  strange  sound  in  our  days!  But  that 
is  the  secret  of  loyalty  and  willingness  to  be  obedient. 

There  will  be  no  fault-finding  with  the  orders  given,  no 
resenting  when,  in  the  rush  of  work  and  business,  the  tone  of 
voice  is  not  always  sweet.  There  will  be  due  admiration  for 
the  talent  of  government ;  true  gratitude  for  the  benefits 
received  from  the  store  of  wisdom  in  the  master's  hands; 
pure,  unselfish  love  as  the  result  of  some  kindness  shown  on 
the  part  of  him  who  has  the  right  to  sway  the  sceptre. 

The  light  of  the  master's  countenance — i.  e.,  his  joyful  look 
and  serene  face—  will  be  the  health  of  the  servant 's,  while  his 
grief,  worry,  disappointment  will  pierce  the  faithful  servant's 
heart  with  pain,  it  will  engender  in  him  the  longing  to  be 
helpful,  and,  unable  to  share  his  burden  other  than  in  sym- 
pathy, he  will  lift  up  a  prayer  to  Him  who  can  lighten  the 
load  of  sorrow,  trial,  and  sin. 

The  work  will  be  a  pleasure  and  not  a  burden.  Prepared 
by  him,  received  from  his  hands,  stamped  with  marks  of  his 
wisdom,  it  will  never  be  out  of  proportion  to  strength  and 
capacity,  and,  though  sometimes  perhaps  irksome,  will  always 
be  welcome.     The  firm  and  guiding  hand,  invisibly,  is  felt, 


Il6  FROM   GI.ORY   TO   GLORY. 

and  in  return,  unknown  to  him,  it  is  blessed  by  the  benefited 
soul. 

The  master's  presence  will  be  the  servant's  delight.  No 
fear  will  disturb  it.  He  need  not  consider  it  as  an  inconve- 
nient intrusion  on  the  territory  of  nonchalant  labor  and  stolen 
chats,  as  always,  whether  under  the  eye  or  in  the  absence  of 
the  master,  he  endeavors  to  do  the  best  service.  The  convic- 
tion that  the  master,  in  his  own,  the  work's  and  the  servant's 
interest,  will  point  out  the  mistakes  and  the  imperfection  of 
service  will  set  his  mind  at  rest,  and  joyfully  he  will  labor  on 
— for  his  master,  whose  elasticity  of  step  and  nobility  of  bear- 
ing will  inspire  the  weary  toiler  to  strive,  to  run  for  his 
final  ''well  done." 

Thus  invisibly  the  chain  is  woven  that  binds  him  to  his 
master's  door.  "I  love  my  master,  I  will  not  go  out  free,  I 
love  to  serve." — But  it  will  cost  thee  pain,  the  awl  will  bore 
thine  ear,  go  through  thy  flesh,  demand  a  living  sacrifice. — 
* '  I  love  my  master!  " 

Such  a  model-servant  was  Jesus.  *'Lo,  I  come,  I  delight  to 
do  Thy  will,"  He  said,  and  gave  Himself,  His  all.  His  spirit, 
soul  and  body  to  the  service. 

There  was  no  slavish  fear.  "My  judgment  is  with  the 
lyOrd,  and  My  work  with  My  God,"  He  quietly  and  trustfully 
stated,  rolling  the  burden  of  responsibility  on  the  Master  who 
had  set  Him  to  work. 

Still  He  might  have  been  discouraged  by  the  little  He 
seemed  to  have  accomplished  on  earth.  There  was  only  a 
handful,  and  that  of  doubting,  believers  around  the  cross  ;  the 
only  trophy  which  He  carried  home  at  the  end  of  His  life- 
work  was  one  redeemed  criminal,  a  thief. 

God  was  glorified  in  His  servant  Jesus.     His  life  was  an 


HOW   DID  JESUS   GI.ORIFY   GOD?  II7 

unbroken  chain  of  works  of  faith  and  love.  "  He  went  about 
doing  good. " 

The  faith  of  Jesus  which  knew  that  His  Father  heard  Him 
always,  the  love  for  the  rescue  work  for  which  He  had  been 
sent,  the  unflinching  promptness  with  which  He  did  all  that 
was  given  Him  to  do — "  immediately,  straightway,  forthwith" 
— brought  about  the  result  that  "all  the  people  rejoiced  for 
all  the  glorious  things  that  were  done  by  Him. ' ' 

Water  was  changed  into  wine,  the  waves  and  winds  became 
a  calm ;  multitudes  were  fed  with  bread  that  was  multiplied 
and  blessed  by  His  hands.  The  blind  and  dumb  both  spake 
and  saw,  the  lame  and  maimed  and  many  others  cast  down  at 
Jesus'  feet  were  healed.  The  man  sick  with  the  palsy  took 
up  his  bed  and  went  home,  his  sins  being  forgiven  him.  The 
unclean  spirits  submitted  to  His  authority  and  left  at  His  com- 
mand. The  man  possessed  with  a  legion  sat  clothed  and  in 
his  right  mind  at  Jesus'  feet.  The  damsel  whose  eyes  had 
been  closed  in  death  arose  and  walked.  The  widow's  only 
son,  while  carried  to  the  grave,  sat  up  and  was  delivered  to 
his  mother,  the  child  torn  by  the  unclean  spirit  to  his  father. 
The  woman  bound  by  Satan  eighteen  long  years  was  loosed 
from  her  infirmity.  The  Samaritan  leper  went  and  was  made 
clean.  Lazarus,  he  that  was  dead,  came  forth  out  of  the 
grave,  because  of  the  faith  of  Jesus,  the  Servant  of  God. 

The  Son  of  God  was  working.  He  did  not  shrink  from  the 
loathsome  sight  of  diseased  bodies.  He  did  not  mind  a  dis- 
turbed meal.  He  did  not  yield  to  sleep  and  slumber,  when 
needy  ones  claimed  His  healing  touch.  He  was  always  there, 
always  ready  to  help,  always  ready  to  glorify  God. 

"  Wist  ye  not  that  I  must  be  about  My  Father's  business?  " 
He  asked,  astonished,  his  no  less  astonished  parents,  when  at 
the  age  of  twelve  He  took  the  servant's  yoke  upon  Himself, 
the  yoke  then  fitted  for  the  boy.     But  even  at  that  early  age 


Il8  FROM   GI.ORY   TO   GIvORY. 

He  gave  Himself  wholly  to  His  Master,  realizing  that  He 
must  be  about  His  Father's  business — to  fill  heaven  with  res- 
cued human  souls.  If  we,  following  in  the  steps  of  Jesus, 
were  about  our  Father's  business  as  those  that  must,  we,  too, 
should  be  ready  by  day  and  night  to  help  our  fellow  pilgrims 
put  their  hand  in  Jesus'  safe  and  loving  hand  before  their  feet 
reach  the  brink  of  Jordan  and  they  have  to  step  into  its  deep 
flood.  Jesus  never  lost  sight  of  the  purpose  of  His  being  on 
earth — i.  e..  His  service. 

Therefore  men  marvelled  while  they  saw  Him  working  and 
said:  "  What  manner  of  man  is  this,  that  even  the  wind  and 
the  sea  obey  Him!"  Therefore  they  worshipped:  "  Of  a 
truth,  Thou  art  the  Son  of  God."  The  people  were  amazed: 
*'Is  not  this  the  son  of  David?"  ''What  thing  is  this?" 
They  were  astonished  with  a  great  astonishment,  beyond 
measure,  saying:  "He  hath  done  all  things  well."  They 
were  filled  with  fear  and  said:  "  We  have  seen  strange  things 
to-day. "  There  came  a  fear  on  all,  and  they  glorified  God, 
saying:  "A  great  prophet  is  risen  up  among  us,  and  God 
hath  visited  His  people."  They  were  all  amazed  at  the 
mighty  power  of  God,  they  wondered  every  one  at  all  things 
which  Jesns  did.  All  the  people  when  they  saw  gave  praise 
unto  God.  And  when  He  was  come  nigh  at  the  descent  of 
the  Mount  of  Olives,  the  w^hole  multitude  of  the  disciples 
began  to  rejoice  and  praise  God  with  a  loud  voice  for  all  the 
mighty  works  that  they  had  seen,  saying:  "Blessed  be  the 
King  that  cometh  in  the  name  of  the  lyord!  Peace  in  heaven 
and  glory  in  the  highest !  "  t 

There  is  one  point  of  special  importance  in  the  devoted  life 
of  the  Model  Servant — i.  e. ,  His  perfect  submission  and  obe- 
dience as  to  time  in  order  to  glorify  God.  "  Immediately  " 
when  God  sent  Him  into  the  wilderness  to  be  tempted  by  the 
devil.     Apart  with  God  up  to  the  fourth  watch  of  the  night 


HOW   DID   JKSUS   GLORIFY   GOD?  II9 

in  the  mountain  to  be  emptied  after  the  glorious  work  He  had 
done  among  the  multitude.  Called  in  the  morning  "  a  great 
while  before  day,"  He  rose  to  meet  His  Father  in  prayer,  yea, 
He  continued  all  the  night  in  prayer  to  God  in  order  to  be 
strengthened  for  the  next  day's  work,  the  hardest  perhaps  in 
His  life,  when  He  had  to  choose  Judas  Iscariot  among  the 
twelve  for  painful  companionship  of  more  than  three  years 
time.  The  traitor,  foreknown  as  such,  would  naturally  by 
his  presence  poison  even  the  few  sweet  hours  He  might  else 
have  enjoyed  with  the  eleven;  He  knew  that  one  of  them  was 
a  devil. 

God  did  order  His  steps  day  by  day,  and  the  Servant  did 
walk  in  the  works  prepared  for  Him.  "The  Son  can  do 
nothing  of  Himself,  but  what  He  seeth  the  Father  do. "  "  The 
Father  loveth  the  Son  and  showeth  Him  all  things."  The 
Son  was  continually  and  Gainfully  watching  His  Father's  eye 
to  be  guided  by  His  eye.  Therefore  He  knew  whether  to 
work  or  to  rest :  **  My  Father  worketh  hitherto,  and  I  work." 
Therefore  He  knew  whether  to  go  forward  or  to  wait :  "  My 
time  is  not  yet  come,  but  your  time  is  alway  ready."  "My 
time  is  not  yet  full  come."  But  ''when  the  time  was  come 
that  He  should  be  received  up.  He  steadfastly  set  His  face  to 
go  to  Jerusalem." 

When  called  by  Martha  and  Mary  to  hasten,  the  unfailing 
physician,  to  Lazarus'  side  who  was  sick,  Jesus  abode  two 
more  days  in  the  same  place  where  He  was.  Because  He  did 
not  see  God  point  out  the  way  to  Bethany,  He  had  no  right 
to  make  one  step.  He  only  knew  that  Lazarus'  sickness  was 
for  the  glory  of  God,  and  that  was  sufficient. 

His  heart,  full  of  tender  compassion  for  the  sick  friend  and 
of  affectionate  consideration  for  the  sisters,  must  have  suffered 
intensely  while  He  was  waiting  for  the  word  "go!"  Had 
He  not  been  their  guest  many  a  time  ?     Had  they  not  lav- 


I20  FROM  GLORY  TO  GLORY. 

ished  on  Him  love  service  and  tender  care  ?  And  now  that 
He  had  the  opportunity  to  do  for  them  what  He  had  done  for 
thousands  of  indifferent  people — He  stayed  away!  Must  He  not 
appear  ungrateful?  Had  they  not  a  right  to  call  Him  an 
unfaithful  friend  ?  Yet  Jesus  loved  Martha  and  her  sister  and 
Lazarus. 

Thus  Lazarus  died  while  Jesus  was  still  in  the  same  place, 
and  he  was  buried.  But  then  the  marching  order  came,  and 
the  Conqueror  of  death  and  corruption  went  forth  conquering 
and  to  conquer.  It  did  cost  Him  pain  when  those  tear- 
stained  eyes  of  Martha  and  Mary  were  lifted  up  to  Him  in 
gentle  reproach:  "  If  Thou  hadst  been  here,  my  brother  had 
not  died,"  or  when  others  said:  "  Could  not  this  man,  which 
opened  the  eyes  of  the  blind,  have  caused  that  even  this  man 
should  not  have  died?  "  It  did  cost  Him  tears  when  He  saw 
His  friend  given  over  to  the  horrors  of  death — He  wept.  But 
those  tears  and  those  groanings  in  the  spirit  wrought  out  the 
glory  of  God. 

Only  thus,  and  in  no  other  way,  the  voice  of  the  Prince  of 
Life  could  have  reached  a  dead  man's  ear.  If  Jesus  had 
yielded  to  the  promptings  of  His  own  heart,  if  He  had  hast- 
ened to  wipe  the  tears  from  the  faces  of  those  whom  He  loved, 
if  He  had  been  afraid  of  what  man  might  think  and  say  of 
Him — He  would  have  spoiled  a  work  of  God. 

And  thus  it  is  in  our  lives.  Blessed  are  we  if  we  learn  to 
read  our  time  schedule  in  our  Master's  eye.  There  is  only 
one  place  where  He  wants  His  servants  to  be  at  a  certain 
hour,  only  one  thing  He  wants  them  to  do  at  a  time.  Not 
one  minute  out  of  the  twenty-four  hours  is  left  blank.  If  we 
do  somebody  else's  work  that  was  not  appointed  for  our  hands, 
we  miss  something  we  should  have  done  meanwhile,  thus 
either  leaving  it  undone  altogether,  or  by  doing  it  in  addition 
to  the  other  we  may  overtax  the  strength  given  unto  us  for 


HOW    DID  JESUS   GI.ORIFY   GOD?  121 

the  day.  If,  on  the  contrary,  we  are  neglectful  and  idle,  we 
waste  our  Master's  time,  and  He  has  to  put  on  another  serv- 
ant in  order  to  make  up  for  our  laziness — and  He  will  make 
much  of  such  unfaithfulness  in  the  day  of  reckoning  with  His 
servants. 

Jesus,  the  Servant  of  God,  must  remain  our  example.  In 
Him  we  see  trust  in  the  Master,  love  for  the  work  and  faith- 
fulness unto  death. 

Trust  says  :  *'  I  know  Thee."  When  Jesus  was  confronted 
by  the  hard  work  which  He  was  only  able  to  carry  out,  if 
backed  up  by  the  power  of  God,  when,  standing  before  the 
grave  with  the  corrupting  body  in  it.  He  was  going  to  raise 
His  life-giving  voice  with  authority  over  death,  when  the 
eyes  of  an  unbelieving  crowd,  displeased  with  His  delay,  were 
upon  Him — then  He  looked  up  and  said:  **  I  knew  that  Thou 
hearest  Me  always;  Father,  I  thank  Thee  that  Thou  hast 
heard  Me." 

When  He  raised  His  foot  to  step  on  the  serpent  in  order  to 
bruise  its  head.  He  believed  His  Father  who  had  told  Him 
that  the  venomous  bite  would  have  no  power  over  the  God- 
life  but  for  three  days,  and  that  He  would  raise  His  body  out 
of  the  ground  which  was  to  receive  Him.  Perfect  love 
casteth  out  fear,  love  believeth,  love  teacheth  to  trust.  Love 
risks  the  impossible  at  the  command  of  one  in  whom  we 
truly  believe.  Jesus  trusted  in  God;  His  enemies  acknowl- 
edged that  fact;  therefore  He  finished  all  the  work  to  the 
delight  of  Him  who  spoke  through  the  prophet:  ''Behold  My 
Servant  whom  I  uphold,  Mine  Elect  in  whom  My  soul 
delighteth." 

But  that  testimony  had  to  be  earned  and  was  earned.  He 
brought  a  heart  full  of  love  for  work,  His  work,  into  the  serv- 
ice. ''  I  delight  to  do  Thy  will,  O  My  God ;  yea.  Thy  law  is 
within  My  heart. "     With  delight  He  touched  the  leper,  with 


122  FROM  GLORY  TO  GLORY. 

delight  He  made  the  poor  fishermen  His  companions,  With 
delight  He  had  His  feet  anointed  by  a  Mary  Magdalene. 

It  was  love  service  all  His  life  through,  inspired  by  His 
love  for  His  Father  and  for  the  fallen  race  of  the  sons  of  men, 
who  had  been  * '  His  delight  from  the  beginning. ' ' 

But  the  hours  of  temptation  during  the  toil  of  life  were 
many.  He  was  human  as  well  as  Divine.  We  are  told  that 
He  was  tempted  on  all  points  like  as  we  are,  yet  without  sin. 
He  must  have  experienced  the  languish  which  prostrated  Eli- 
jah under  the  juniper  tree,  but  which  did  not  overcome  Him, 
as  it  did  His  fellow-laborer.  He  was  weary  from  the  journey 
and  rested  by  the  wayside ;  He  fell  asleep  in  the  boat,  over- 
powered by  the  strain  of  many  hours'  heart- work  among  the 
multitude.  He  broke  down  under  the  cross,  and,  as  far  as 
His  physical  condition  was  concerned,  He  would  fain  have 
lain  down  to  sleep  in  the  garden  of  ' '  the  oil  press. " 

But  girt  with  the  girdle  of  faithfulness  He  served  His  God 
to  the  end  of  the  set  time  when  others  would  gird  Him  and 
lift  Him  to  the  cross.  Thus  the  Servant  ' '  became  obedient 
unto  death,  even  the  death  of  the  cross."  There  He  shouted 
the  victor's  song,  **It  is  finished."  Only  there  the  Servant 
bowed  His  Head  for  lawful  rest.  The  Faithful  High  Priest 
had  warred  the  warfare  of  service  and  returned  from  it  with 
the  crown  of  luminous  thorns. 


THE  FRIEND  OF  SINNERS. 

It  brought  glory  to  God  that  His  Son  was  willing  to  have 
intercourse  with  sinners  in  order  to  heal  them,  soul  and  body. 
'  *  Why  do  you  eat  with  publicans  and  sinners  ? ' '  And  Jesus 
answering  said  unto  them:  '*  They  that  are  whole  need  not  a 
physician,  but  they  that  are  sick.  I  came  not  to  call  the 
righteous,  but  sinners  to  repentance." 

His  self-denial  and  sacrifice,  the  freewill  offering,  His  death 
— for  fallen  man — did  glorify  God.  It  could  not  have  had 
the  same  value,  not  the  same  sweet  odor,  if  by  any  means  of 
compulsion  or  persuasion  God  had  obtained  the  sacrifice  from 
His  Son.  It  is  so  highly  prized  because  it  was  absolutely 
voluntary. 

Jesus  had  told  His  disciples  that  He  would  lay  down  His 
life  of  Himself.  "  No  man  taketh  it  from  Me,  but  I  lay  it 
down  of  Myself.  I  have  power  to  lay  it  down,  and  I  have 
power  to  take  it  again." 

It  seems  that  important  moment  of  laying  down  His  life 
was  not  the  death  hour  on  the  cross,  but  is  described  in  John 
13 :  21-31  :  "Jesus  was  troubled  in  spirit  and  said  :  '  Verily, 
verily,  I  say  unto  you,  that  one  of  you  shall  betray  Me.  He 
it  is  to  whom  I  shall  give  a  sop '  *  *  *  And  after  the  sop  Satan 
entered  into  him  (Judas).  Then  said  Jesus  unto  him:  *  What 
thou  doest,  do  quickly.'  " 

The  Rubicon  was  passed.  He  had  sent  out  His  traitor  to 
do  the  work,  a  revocation  was  no  longer  possible,  the  freewill 
offering  was  made. 

Therefore,  when  he  was  gone  out,  Jesus  said  :  ' '  Now  was 
the  Son  of  Man  glorified,  and  God  was  glorified  in  Him.  And 
God  will  be  glorified  in  Him.  God  shall  also  glorify  Him  in 
Himself,  and  shall  straightway  glorify  Him. "  The  future  tense 


124  FROM   GI.ORY  TO   GI.ORY. 

refers  unquestionably  to  both  His  death  and  resurrection, 
while  the  past  act  of  glorification  must  have  reference  to  the 
immediately  preceding  account  of  the  traitor's  mission. 

When  the  Lord  of  Glory  was  crucified,  He  could  not  be 
hid,  not  even  by  the  darkness  that  sank  down  on  the  cross. 
The  halo  on  the  Savior's  brow  shone  through,  when  the  earth 
trembled  and  the  Holy  Father's  heart  sobbed,  as  He  received 
the  spirit  of  His  Firstborn.  "  When  the  centurion  and  they 
that  were  with  him,  watching  Jesus,  saw  the  earthquake  and 
those  things  that  were  done,  they  feared  greatly,  saying  : 
'Truly,  this  was  the  Son  of  God,'  and  he  glorified  God." 

Did  they  notice  the  ''faithful  witness"  in  the  clouds,  the 
bow  of  the  covenant  in  the  dark  firmament?  While  nature 
decked  herself  with  mourning,  while  rivers  of  tears  flowed 
from  the  face  of  the  universe,  still  the  beams  of  righteousness, 
the  rays  of  Divine  love,  broke  through  the  gloom,  and  reflect- 
ing in  the  "treasures  "  of  the  water  of  heaven,  they  spanned 
the  rainbow  across  that  dark  background,  the  message  of  love 
and  truth  over  the  cross,  "Greater  love  has  no  man  than  this, 
that  he  lay  down  his  life  for  his  friends. ' ' 

Jesus  is  the  highest  ideal  of  friendship  to  the  believer.  No 
one  is  excluded.  He  is  not  partial  as  to  rank  or  learning  or 
manners,  though  there  may  be  degrees  of  friendship  in  His 
relation  to  the  sinners  to  whom  He  came ;  there  may  be  more 
or  less  love  in  return  for  the  love  given  to  Him,  which  is 
sometimes  the  whole  heart  and  sometimes  a  half-heart. 

What  is  true  friendship  ? 

There  is  scarcely  a  word  in  the  English  language^that  is  so 
flippantly  used  and  martyrized  as  the  word  "  friend."  "  My 
friend,"  thus  you  introduce  somebody  whom  perhaps  you 
have  seen  just  once  or  twice.  How  do  you  know  whom 
you  are  passing  on  as  j^our  friend  ?     Some  closer  acquaintance 


HOW   DID  JKSUS   GI.ORIFY   GOD?  1 25 

may  give  you  the  strong  desire  of  never  having  known  and 
acknowledged  the  person. 

"A  friend"  spends  the  day  with  you.  In  the  evening  you 
and  somebody  else  are  trying  to  outdo  one  another  in  pulling 
that  poor  creature  to  pieces. 

And  such  is  friendship  ?  There  was  a  little  boy  in  a  Ger- 
man village  whose  father  was  very  lenient  with  his  little 
pet.  But  one  day  he  felt  provoked  at  his  son's  actions  and 
slapped  him.  "Is  that  what  you  call  friendship?"  he 
whined,  looking  up  to  his  father.  That  dear  little  lad  did  not 
yet  know  that  friendship  may  inflict  pain.  But  the  wounds 
of  a  friend  will  never  be  made  with  a  backbiting  tongue. 

No  friendship  is  possible  without  love.  In  fact,  friendship 
is  love,  though  not  all  love  is  friendship. 

Friendship  is  always  mutual,  never  one-sided,  as  affection, 
love  and  other  kind  feelings  may  be.  It  is  not  a  passing 
whim,  it  is  not  a  wave  of  passionate  love;  there  is  nothing 
exciting  in  it,  nor  is  it  the  simply  being  fond  of  somebody. 

Friendship  is  founded  on  thorough  acquaintance.  Its  roots 
are  esteem,  aflSnity  and  sympathy.  True  friendship  is  abso- 
lutely pure,  as  it  does  not  seek  its  own.  It  is  free  from  fear, 
and  free  from  suspicion,  which  is  probably  the  surest  test  of 
its  character. 

Friendship  grows  slowly,  rather  than  comes  spontaneously, 
though  the  first  meeting  of  soul  and  soul  may  decide. 

Friendship  does  not  act  by  impulse,  but  by  the  principles 
of  an  inexplicable,  tender,  strong  constraint  of  soul.  Nor  is 
it  wasted  in  foolishness  and  silliness,  but  its  manifestations 
will  be  elevating  and  edifying.  PViendship  is  infinitely  ten- 
der, deals  gently  with  the  other's  faults,  broods  over  his  wel- 
fare with  providential  care,  loves  to  be  spent  for  the  other. 

Friendship  is  very  rare.  Perhaps  it  is  more  frequent 
between  women,  but  it  appears  more  noble,  almost  Divine, 


126  FROM   GI.ORY   TO   GI.ORY. 

when  found  in  a  Jonathan  and  David,  "  passing  the  love  of 
women. "  It  should  be  sounded  and  probed  with  the  utmost 
care,  when  it  springs  up  in  the  heart  of  a  man  and  a  woman. 
It  is  better  to  give  it  the  benefit  of  the  doubt,  than  to  foster  a 
plant  that  may  bring  forth  the  bitter-sweets  of  heartache  and 
hidden  woe. 

Friendship  is  too  sacred  to  be  played  with.  It  should  be 
the  foundation  of  married  life,  though  it  need  not  always 
develop  into  such  relations.  Ideal  friendship  makes  two  souls 
one,  while  marriage  unites  also  their  bodies  in  one  blessed 
dualism.  Platonic  love  and  friendship  is  said  to  be,  and 
proved  to  be,  impossible,  detrimental  to  the  human  constitu- 
tion which  generally  yields  to  the  weakness  of  the  terrestrial 
make-up  in  some  way. 

No  wonder,  as  long  as  the  sanctifying  element  is  lacking. 
But  where  the  Holy  Spirit  by  the  "purifying  truth"  links 
"pure,  fervent  hearts  unto  unfeigned  love,"  ideal  friendship 
is  possible,  it  is  holy.  Christlike  ;  but  also  then  it  has  to  be 
watched  over  with  the  jealous  eye  of  unselfishness  and  purity. 

Oh,  "what  a  Friend  we  have  in  Jesus!  "  May  we  ever 
appreciate  such  privilege.  Far  be  from  us  the  frivolous  and 
irreverent  abuse  often  made  of  the  strain  quoted  above  ! 

The  Friend  of  sinners.  Not  that  He  loved  them  in  their 
wicked  ways,  not  because  and  as  they. were  sinners  ;  but  as  a 
friend  who  came  to  heal  them  and  to  deliver  them  from  their 
bondage  and  awful  surroundings.  In  that  sense  "God,  rich 
in  mercy,  loved  us  with  His  great  love,  even  when  we  were 
dead  in  sins."  Only  those  who  acknowledge  that  they  are 
sinners  can  become  friends  of  Jesus.  He  only  came  to  call 
the  sinners,  and  not  the  righteous,  who  need  not  a  physician, 
who  need  not  the  friend's  helping  hand. 

As  their  Friend  He  could  not  very  well  be  rich  and  see 


HOW   DID    JKSUS   GI.ORIFY   GOD?  1 27 

them  in  misery.  His  first  act  of  friendship  was  to  improve 
their  condition.  He  took  them  out  of  the  prison,  which  was 
only  possible  by  laying  down  His  life  at  the  gates  of  death 
and  hell,  and  He  made  them  not  only  guests  and  sojourners, 
but  co-heirs  in  His  own  home. 

He  gave  them  a  Faithful  Guide  for  the  way  from  the  prison 
to  the  new  home,  who  would  show  them  the  best  and  shortest 
and  safest  path  through  the  wilderness  of  the  world. 

As  their  Friend  He  tries  to  make  the  very  best  of  the  mate- 
rial He  has  acquired.  For  that  reason  He  has  promised  never 
to  leave  us.  "I  am  with  you  alway,"  the  "Friend  that 
sticketh  closer  than  a  brother."  He  wants  to  do  us  good  by 
His  companionship.  He  wants  us  to  grow  into  His  likeness, 
which  is  His  Father's  delight,  not  only  to  make  us  accepted 
— for  that  we  are  **in  the  Beloved" — but  that  the  Father 
may  be  glorified  by  the  work  of  His  Son  in  us. 

Living  in  His  presence  all  the  time,  we  shall  learn  His 
ways,  we  shall  get  His  views;  we  shall,  by  reason  of  habit, 
have  our  senses  exercised  to  discern  both  good  and  evil. 

He  will  not  only  give  us  our  portion  of  work  for  the  hour, 
but  as  a  Friend  He  will  let  us  understand  the  end  for  which 
He  is  planning,  the  aims  and  purposes  which  are  the  secret 
spring  of  the  wonderful  composition  of  His  machinery.  ' '  The 
servant  knoweth  not  what  his  lord  doeth,  but  I  have  called 
you  friends,  for  all  things  that  I  have  heard  of  My  Father  I 
have  made  known  unto  you." 

But  such  friendship  toward  His  servants  is  conditional. 
"Ye  are  My  friends,  if  ye  do  whatsoever  I  command  you." 
The  same  principle  underlies  the  often  misunderstood  words 
which  our  Savior  spoke :  ' '  Who  is  My  mother  or  My  breth- 
ren ?  *  *  *  whosoever  shall  do  the  will  of  God,  the  same  is  My 
brother  and  My  sister  and  mother."  His  kinsmen,  as  we  are 
told,  came  to  lay  hold  of  Him,  after  He  had  organized  His 


128  FROM    GI.ORY   TO   GLORY. 

band  of  twelve  disciples  and  was  surrounded  bj^  multitudes,  so 
that  they  could  not  so  much  as  eat  bread.  They  said :  ' '  He 
is  beside  Himself;"  they  wanted  Him  to  return  to  a  settled 
life ;  they,  standing  without,  sent  unto  Him  and  called  Him 
out.  But  He  would  not  come.  He  was  sitting  amidst  His 
friends.  He  could  not  leave  them  unsatisfied,  the  Faithful 
Friend. 

As  our  Friend  He  prays  for  us  that  our  faith  fail  not,  when 
we  are  placed  into  Satan's  sieve,  whirled  and  knocked  about. 
** Simon,  behold,  Satan  hath  desired  to  have  you  *  *  *  but  I 
have  prayed  for  thee^  that  thy  faith  fail  not. ' '  That  Friend  is 
surely  at  our  side  when  in  utmost  weakness,  in  sickness  and 
distress  we  lean  on  Him  and  say:  "I  have  held  on  to  Thee, 
but  now  hold  me ! ' '  He  will  pray  for  us  that  we  may  not 
lose  our  confidence  in  Him  who  is  faithful  and  who  will  put 
a  stop  in  time  to  any  excess  of  trial  by  His  word :  ' '  Hitherto, 
but  no  further,  here  shall  thy  proud  waves  be  stayed." 

And  when  we  fall,  the  Faithful  Friend  is  there  to  call  us  for 
a  solemn  interview  as  He  called  His  twelve  when  the}--  had 
quarrelled  on  the  way.  He  waited  till  in  the  privacy  of  the 
home  He  would  deal  with  them,  not  according  to  what  they 
had  deserved,  but  according  to  His  mercy  and  faithfulness. 
How  we  hated,  as  children,  to  be  called  down  to  Papa's 
study,  when  we  did  not  just  expect  candy  or  nuts  with  honey. 
The  disciples  must  have  felt  some  of  that  awe  in  expectation 
of  the  threatening  discipline. 

^.■^^  It  is  perhaps  the  most  painful  duty  to  reprove  a  friend,  but 
faithfulness  requires  it,  while  mercy  will  teach  the  way.  The 
hand  will  be  firm,  will  not  falter,  but  the  heart  will  whisper: 
''I  am  thy  friend. " 

'  *  What  was  it  ye  disputed  ?  "  He  gently  asked  His  dis- 
ciples. "  What  was  it?  "  He  asks  you  and  me  in  many  a 
quiet  evening  hour.     May  we  receive  instruction,  and,  if  nee- 


HOW   DID  JKSUS   GI.ORIFY   GOD?  1 29 

essary,  correction,  from  His  hand  in  a  meek  and  repenting 
spirit.  Our  tears  will  flow  abundantly,  seeing  that  we  have 
grieved  our  Friend  and  made  Him  speak  to  us  in  accents  of 
reproof.  Sometimes  our  Master  sends  us  a  human  friend  for 
that  purpose  and  sometimes  some  one  who  is  not  our  friend 
and  who  likes  to  handle  the  rod  just  for  once.  May  we  never 
resent  it,  knowing  he  comes  from  the  Lord.  He  will  not 
choose  one  who  is  weaker  than  we  are :  diamond  for  diamond, 
and  "iron  sharpeneth  iron." 

Our  Friend  loveth  '*  at  all  times"  and  "  to  the  end."  How 
He  will  greet  us  when  we  get  safely  home  !  Then  He  will 
present  us  to  His  Father  and  will  be  glorified  in  us,  as  He  has 
glorified  the  Father  by  His  faithful  friendship  to  us,  redeemed 
sinners. 


THE  FAITHFUL  SHEPHERD. 

The  shepherd's  charge  is  keeping,  watching,  by  day,  by 
night,  in  sunshine  and  in  storm. 

The  Lord  is  my  Shepherd,  His  pastures  are  pleasant,  His 
folds  are  secure.  His  care  is  tender.  His  love  is  sweet,  His 
name  is  Jesus,  the  Good  Shepherd. 

His  poor  little  sheep  were  scattered  over  the  whole  globe, 
are  still  dispersed.  Their  bleating  cry  still  fills  His  heart 
with  sadness-  When  it  reaches  His  ear.  He  hastens  to  their 
rescue.  He  goes  over  hills  and  through  valleys,  though  the 
way  be  thorny  and  steep.  He  folds  them  to  His  bosom,  He 
takes  them  home  to  His  fold,  where  angels  prepare  the  wel- 
come, and  a  Father  rejoiceth  over  every  lost,  found  sheep, 
brought  in  to  the  glory  of  God,  the  work  of  the  Faithful 
Shepherd. 

As  in  the  days  of  old  father  Abraham,  ruddy,  young  David 
or  the  faithful  watchers  in  the  fields  of  Bethlehem  we  still  see 
the  flocks  and  their  shepherds  on  the  hills  and  mountains 
of  Palestine.  Under  the  rough  outside,  the  clumsy  coat  of 
sheepskin  and  fur,  there  is  still  many  a  heart  beating  with 
true  shepherd's  love,  which  is  not  unworthy  of  serving  as  a 
type  for  our  Heavenly  Keeper,  and  whose  life  illustrates  the 
work  of  Him  who  knows  His  own  and  gathers  them  into  His 
fold. 

One  of  the  shepherd's  sheep  has  gone  astray,  but  he  must 
have  it  back.  He  wanders  over  rough  stones,  not  heeding 
hardship  and  trouble.  His  eyes  are  prying  into  the  dusk  of 
the  evening — for  one  thing  only,  his  lost,  little  sheep. 

And  there  across  the  ravine,  on  the  brow  of  the  hill,  he  dis- 
covers a  flock  of  sheep,  their  shepherd  in  their  midst.  "A 
stray  sheep  here  ?  "  he  shouts,  and  the  other  shepherd  turns  to 


HOW   DID  JESUS   GI^ORIFY    GOD?  ■       I3I 

his  flock  and  calls  his  own  sheep  by  name.  It  is  one  sound 
only,  but  they  know  it,  and  all  the  little  heads  look  up— they 
know  their  master's  voice. 

But  there  is  one  that  goes  on  grazing.  It  does  not  know 
that  voice,  a  stranger's  voice  to  that  lamb.  "  A  stray  sheep 
here  !  "  the  shepherd  answers  back,  and  hope  fills  the  heart  of 
him  who  is  seeking.  But  he  is  not  yet  sure  that  it  is  one 
of  his  own.  It  may  have  strayed  from  some  other  place. 
The  distance  is  soon  crossed,  and  there  he  stands  before  the 
flock  that  is  not  his — he  calls  the  sheep  by  his  name. 

No,  the  flock  is  not  his,  they  pay  no  attention  to  the  call. 
But  there  is  one  that  raises  its  head,  his  voice  is  known  to 
that  lamb.  On  his  shoulder  he  takes  it  and  bears  it  away, 
and  that  was  a  happy,  happy  day. 

There  was  a  little  flock  given  to  the  Chief  Shepherd's 
charge  during  the  days  of  His  flesh,  and  He  did  keep  them. 
He  led  them  to  green  pastures  and  beside  the  still  waters, 
that  they  might  have  life  more  abundant.  His  rod  and  His 
stajBf  did  comfort  them,  for  as  long  as  they  saw  those  stand- 
ards in  the  meadow  they  knew  the  Shepherd  was  there. 

But  a  day  arose  of  dark  clouds,  and  a  wolf  came  near  the 
flock.  **  Shepherd,  Thy  life  or  theirs  ! "  he  howled.—'*  Take 
Mine  as  a  ransom  for  theirs  !  ' ' 

And  before  He  laid  down  His  life  for  the  sheep.  He  lifted 
His  e3^es  to  heaven: 

"  O  Father,  the  hour  is  come, "  He  said,  ''that  the  Shep- 
herd be  smitten,  I  know.  But  first  to  Thy  hands  I  commit 
My  sheep,  ere  I  to  the  slaughter  house  (Isa.  53:7,  R.  V.)  go. 
I  have  kept  those  that  Thou  gavest  Me,  and  none  but  the  one 
is  lost.  Keep  through  Thy  own  name,  dear  Father,  now 
those  whom  Thou  hast  given  Me." 

What  joy  when  the  risen  Shepherd  came  again  to  His  scat- 


132  FROM   GI.ORY   TO   GI.ORY. 

tered  flock!     ''Feed  thou  My  lambs,  feed  thou  My  sheep," 
He  told  Simon  Peter,  the  rock. 

But  in  heaven  our  Chief  Shepherd  still  does  watch  with  lov- 
ing and  tender  care.  His  work  not  yet  finished,  we  need 
Him  still  there.  Our  Advocate,  High  Priest,  Mediator  and 
Christ  the  Good  Shepherd's  glorious  crown  does  wear  on  the 
right  of  the  throne  of  God. 

I  know  one  of  His  little  ones  who  with  such  care  is  blest. 
He  leads  her  out  when  the  new  day  breaks,  in  the  evening  He 
calls  her  to  rest. 

The  old  year  drew  once  to  a  close,  and  she  was  sick  in 
bed.  Yet  she  heard  His  voice  that  bade  her  arise  in  the  name 
of  the  Son  of  God. 

Not  minding  the  weakness  the  fever  had  left,  she  made  her 
way  through  the  crowded  street,  where  New  Year  would  soon 
be  hailed  by  the  throng  that  shouted  and  jested  along. 

To  the  tents  of  God  she  bent  her  steps,  there  to  pass  o'er 
the  threshold  of  time.  The  saints  were  all  gathered,  both  old 
and  young,  expecting  the  joyful  chime. 

Then  silence  came  o'er  the  happy  crowd,  as  the  hand  of  the 
clock  marked  a  halt,  when  midnight  was  almost  about  to 
strike  the  sound  of  the  change  of  the  year. 

"  Take  off  your  shoes,  it  is  holy  ground,"  the  Spirit  of  God 
did  warn,  and  we  all  in  silence  bowed  our  heads  to  adore  the 
Creator  of  time. 

"Lead  me,  dear  Shepherd,  go  Thou  before,"  I  prayed,  and 
put  my  hand  by  faith  in  my  Keeper's  outstretched  hand  thus 
in  His  guidance  to  rest. 

But  oh,  amazing  riches  of  love  and  tender  mercies  of  God  ! 
I  saw  Him,  the  Shepherd  with  staff  and  rod,  just  walking 
before  me  a  step.     A  little  lamb  was  close  at  His  heels  and 


HOW   DID  JESUS   GI.ORIFY   GOD?  133 

carefully  followed  Him.  But  there  was  a  ditch  that  blocked 
our  way,  with  water  filled  to  the  brim. 

He  raised  His  right  foot  to  cross  it  safe,  and  while  He  so 
did  He  looked  back  to  see  what  His  little  lamb  would  do, 
when  it  came  to  that  dangerous  spot.  His  eye  encouraged 
to  do  the  same,  to  do  exactly  as  He  ;  and  soon  I  was  on  the 
other  side  and  skipped — healed  and  happy  and  free. 

And  in  that  moment  the  preacher  said :  ' '  Now  let  us  repeat 
the  psalm  we  all  know  so  well,  the  twenty- third  " — but  I 
knew  't  was  the  voice  of  God. 

"  The  Lord  is  my  Shepherd,  I  shall  not  want,  my  cup  run- 
neth o'er  and  o'er  !  "  He  will  not  lose  me,  not  leave  me, 
until  I  arrive  at  the  other  shore. 

When  I  get  to  the  brink  of  the  Jordan  flood  He'll  take  me 
right  up  in  His  arms.  As  long  as  my  Shepherd's  hand  is 
there,  oh  nothing,  no  nothing  alarms. 


THE   POWERFUL  MEDIATOR. 

As  it  seems  from  the  Scriptures.  Satan  still  enters  heaven 
in  order  to  accuse  those  before  God  who  are  called  to  a  holy- 
life  and  who  yet  stumble  now  and  then  over  the  stones  and 
puddles  in  the  way. 

Then  Jesus  steps  between  and  says  :  "  Never  mind,  I  was 
punished  for  that  sin."  Though  such  a  soul  has  to  meet  the 
sorrowful  look  of  the  Master,  yet  we  have  an  Advocate  with 
the  Father,  Jesus  Christ,  the  Righteous. 

"Who  is  he  that  condemneth?  Christ  that  died,  yea 
rather,  that  is  risen  again,  who  is  even  at  the  right  hand  of 
God,  who  also  maketh  intercession  for  us?  " 

There  is  no  sin  but  that  He  can  forgive,  because  He  was 
punished  for  all ;  there  is  no  sin  but  that  He  is  willing  to 
wash  away,  as  His  Word  says  :  ''The  blood  of  Jesus  Christ, 
His  Son,  cleanseth  us  from  all  sin,"  except  the  sin  unto 
death,  which  is  most  probably  the  same  called  in  the  gospels 
the  blasphemy  against  the  Holy  Ghost.  "  All  manner  of  sin 
and  blasphemy  shall  be  forgiven  unto  men ;  but  the  blas- 
phemy against  the  Holy  Ghost  shall  not  be  forgiven." 

There  ends  the  power  of  Jesus  Christ.  He  cannot  go 
against  the  Word  of  God,  as  He  is  the  Word  personified,  the 
Word  made  flesh. 

But  on  that  same  ground  He  will  make  good  all  that  the 
Word  promises,  all  His  power  toward  us. 

It  calls  Him  the  "  One  Mediator  between  God  and  men,  the 
Man  Christ  Jesus,  who  gave  Himself  a  ransom  for  all,  to  be  a 
testimony  in  due  time." 

In  due  time,  when  the  wrath  of  God  is  about  to  come  down 
upon  a  rebellious  sinner,  the  Mediator  steps  between  and 
intercedes  with  the  God  of  justice,  as  He  did  for  the  barren 


HOW  DID  jp:sus  glorify  god?  135 

fig  tree:  ''Lord,  let  it  alone  this  year  also,  till  I  shall  dig 
about  it." 

In  due  time  He  breathes  His  testimony  upon  the  soul  given 
over  to  fear  and  despair  :  "  I  have  ransomed  thee  from  death 
and  from  the  grave." 

In  due  time,  when  the  tempter  is  on  the  point  of  shouting 
victory  over  a  struggling  pilgrim,  He  holds  up  the  banner 
with  the  Lamb  on  the  cross,  and  the  adversary  flees  from  it  to 
the  regions  of  darkness. 

He  does  not  make  any  compromises,  though,  between  Satan 
and  the  sinner.  His  mediatorship  has  nothing  to  do  with  the 
hostile  camp.  But  He  knows  how  and  He  loves  to  make 
peace  between  God  and  man  and  between  man  and  man. 

We  certainly  remember  times  in  our  lives  when,  almost  in 
a  mysterious  way,  as  by  night  time,  the  enemy  had  sown  the 
evil  seed  of  suspicion,  surmising,  misinterpretation  round 
about  us.  How  rapidly  it  grew!  We  took  the  scythe  in  our 
hand  trying  to  cut  off  that  ugly  plant,  but  it  only  served  to 
multiply  its  branches  which  shot  forth  the  more  vigorously. 
We  tried  to  pull  it  out  by  the  roots,  we  pulled  hard,  but 
they  stuck,  and  all  we  gained  in  that  effort  was  a  tumble. 
There,  lying  on  the  ground,  we  held  the  rootless  plant  in  our 
hand  and  looked  at  it  in  dismay,  and  we  were  just  about  to 
whine  the  Jonah  song  * '  It  is  better  for  me  to  die  than  to 
live,"  when  the  Mediator's  voice  was  heard  close  at  our  side  : 
"Needest  thou  Me?  " 

Blessed  are  we  if,  then,  we  commit  the  whole  trouble  unto 
our  Advocate,  taking  our  hands  off  and  resting  in  Him.  He 
will  make  our  cause  His  own.  He  will  throw  light  on  the 
misty  scene,  and  He  will  disentangle  the  network  of  confusion 
and  misunderstanding. 

"  When  a  man's  ways  please  the  Lord,  He  make th  even 
his  enemies  to  be  at  peace  with  him."     He  is  wise  enough 


136  FROM   GI^ORY   TO  GI«ORY. 

and  willing,  if  we  only  believe  Him  to  be  the  Powerful,  the 
Omnipotent  Mediator. 

A  mediator  has  to  know  the  rights  and  claims  of  both  par- 
ties, the  shortcomings  and  the  means  of  amendment.  Of  Him 
we  read:  "He  is  able  to  save  them  to  the  uttermost  that  come 
unto  God  by  Him,  seeing  He  ever  liveth  to  make  intercession 
for  them."  He  is  able,  because  He  is  holy,  harmless,  unde- 
filed,  separate  from  sinners  and  made  higher  than  the  heavens. 

Holiness  gives  power.  He  was  tried,  but  He  was  found 
proof  against  sin.  Satan  was  permitted  to  tempt  Him  on  all 
points.  Pharisees  and  Sadducees,  Herodians,  even  His  friends 
tempted  Him,  yet  He  stood  separate  from  sinners.  Therefore 
the  undefiled  Son  of  Man  received  all  power  in  heaven  and  on 
earth,  and  He  will  exercise  it  to  the  uttermost  on  behalf  of 
those  who  can  be  saved. 

While  He  is  such  for  those  who  have  sinned  and  still  fall, 
He  is  the  power  of  glory  for  all  who  endeavor  to  glorify  God 
by  living  blameless,  though  not  faultless,  lives.  The  believer 
who  abides  in  Christ  can  draw  on  the  inexhaustible  store  of 
power  and  glory,  laid  up  for  him  in  Jesus. 

"All  power  is  given  unto  Me,"  He  said,  all  power  to  keep 
you  from  falling,  if  only  you  will  believe. 

O  Powerful  Mediator,  increase  then  my  faith.  Make 
intercession  for  me  when  temptation  draweth  nigh.  If  the 
prayer  of  a  righteous  man  availeth  much,  what  about  Thine, 
Thou  Son  of  God,  who  knowest  that  Thy  Father  heareth 
Thee  always. 

Comforting,  strengthening  are  the  words  He  left  to  the 
troubled  in  heart:  *' Whatsoever  ye  shall  ask  in  My  name, 
that  will  I  do,  that  the  Father  may  be  glorified  in  the  Son." 
"  If  ye  abide  in  Me  and  My  words  abide  in  you,  ye  shall  ask 
what  ye  will,  and  it  shall  be  done  unto  you.  Herein  is  My 
'Bather  g/ori/ied  that  ye  bear  much  fruit." 


HOW   DID  JESUS  GLORIFY   GOD?  1 37 

For  Thy  own  name's  sake  then,  O  I^ord  Jesus,  Thou  prayer- 
answering  Mediator,  work  in,  work  out  glory — to  the  glory 
of  God  ! 

*     *     * 

Who  is  this  King  of  Glory,  this  Fountain  of  Wisdom,  this 
Servant  in  human  garments,  this  Messenger  girt  with  humil- 
ity, this  Friend  of  the  meek  and  the  lonely,  this  Shepherd 
who  loves  His  sheep,  this  Advocate  of  unlimited  Power  ? 
"  This  is  my  Beloved,  and  this  is  my  Friend." 
He  loves  to  feed  among  the  lilies.  His  lilies.  Awake,  O 
north  wind,  and  come,  thou  south.  Blow  upon  my  garden, 
that  the  spices  thereof  may  flow  out.  Let  my  Beloved  come 
into  His  garden  and  eat  His  pleasant  fruits — until  the  day 
break  and  the  shadows  flee  away. 


MOSES'  GLORY, 

OR  THE  OLD  COVENANT  GLORY. 


Waves  of  light  like  ocean  billows  have  gone  over  my  soul, 
as  the  precious  drops  of  the  crystal  Word  came  rolling  on  and 
on,  unfolding  the  outlines  of  the  glory  of  God,  of  Jesus. 

In  painful  contrast  a  little  volume  lies  before  me  entitled 
**  Anti-Christian  Supernaturalism, "  and  it  opens  at  a  page 
which  breathes  infamous  mockery  at  the  Word  of  God. 

There  we  read:  "What  is  the  attitude  of  Spiritualism 
toward  Jesus  Christ?  *  *  *  It  seems  that  all  the  testimony 
received  from  advanced  spirits  only  shows  that  Christ  was  a 
medium  and  reformer  in  Judea  ;  that  He  is  now  an  advanced 
spirit  in  the  sixth  sphere,  but  that  He  never  claimed  to  be 
God  and  does  not  at  present."  (But  Thomas  Paine,  the  infi- 
del, has  gained  admission  to  the  seventh  sphere,  one  above 
Jesus.)  "  Confucius  stands  higher  than  Jesus  Christ,  and 
Jesus  Himself  claims  to  have  been  inspired  to  a  large  extent 
by  this  same  Confucius." 

Theosophy  admits  that  '  *  He  was  a  great  Mahatma  who  rose 
through  successive  incarnations  to  a  control  of  natural  laws." 

Mrs.  Eddy,  Christian  Science^  says:  "Man  is  co-eternal 
and  co-existent  with  God,"  and  she  defines  the  mission  of 
Jesus  to  the  earth  thus:  "  He  came  to  tell  us  there  is  no  sin  ; 
that  is  why  He  came."  Christian  Science  also  says:  "  There 
is  neither  personal  God  nor  a  personal  man,"  thus  joining  in 
the  language  of  Spiritualism :  "  The  incarnation  of  the  divine 
is  not  in  Jesus  only,  but  in  all  the  children  of  the  earth,  mak- 
ing them  truly  the  Sons  of  God." 


MOSES     GLORY.  1 39 

But  the  Word  of  God  says  different,  and  what  will  all  those 
superwise,  those  brainy  people  say,  when  their  lying  systems 
and  foolish  books  wall  be  burned  up  in  the  sight  of  all  people, 
and  that  one  despised  volume  will  be  reopened  to  judge  the 
world  by  it ! 

Let  us  hear  what  that  Book  says  :  ' '  Beware  that  any  man 
spoil  you  through  philosophy  and  vain  deceit,  after  the  tra- 
dition of  men,  after  the  rudiments  of  the  world,  and  not  after 
Christ.  For  in  Him  dwelleth  all  the  fulness  of  the  Godhead 
bodily. " 

"  In  whom  we  have  redemption  through  His  blood,  even 
the  forgiveness  of  sins  ;  who  is  the  image  of  the  invisible  God, 
the  Firstborn  of  every  creature,  for  by  Him  were  all  things 
created  that  are  in  heaven  and  that  are  in  earth,  visible  and 
invisible,  and  He  is  before  all  things,  and  by  Him  all  things 
consist.  And  He  is  the  Head  of  the  Body,  the  Church  ;  who 
is  the  beginning,  the  Firstborn  from  the  dead,  that  in  all 
things  He  might  have  the  PRE-EMINENCEr 


The  language  is  only  too  poor  which  has  tried  to  set  forth 
the  glory  of  God  in  the  preceding  chapter,  but  it  must  con- 
siderably lose  while  treating  the  subject  on  hand,  the  glory 
of  but  a  man,  of  Moses,  the  representative  of  the  law.  Yet 
Moses  is  the  only  terrestrial  being  whose  superhuman  glory, 
while  still  in  his  body,  is  mentioned  in  the  Scriptures — i.  e., 
the  reflection  of  the  glory  of  God,  on  which  he  had  been  priv- 
ileged to  gaze.  It  is  an  absolute  fact  that  he  was  "  counted 
worthy  of  glory." 

The  glory  of  Moses  or  the  Old  Covenant  glory  may  be 
viewed  from  an  objective  as  well  as  subjective  standpoint, 
both  referring  to  his  person  and  his  mission.   ^ 


140  FROM   GI.ORY   TO   GI.ORY. 

1.  He  was  privileged  to   commune  with  God,   the   I^ord 
Jesus  and  angels  face  to  face. 

2.  He  was  a  chosen  mediator  between  God  and  man. 

3.  His  authority  was  acknowledged  by  Jesus. 

4.  The  glory  of  his  countenance. 

5.  The  song  of  Moses  and  the  Lamb. 

6.  The  glory  of  his  ministry. 


Privileged  to  Commune  With  God,  the  Lord  Jesus 
and  Angels  Face  to  Face. 

"If  there  be  a  prophet  among  you,  I  the  I^ord  will  make 
Myself  known  unto  him  in  a  dream.  My  servant  Moses  is 
not  so  *  *  *  with  him  will  I  speak  mouth  to  mouth,  even 
apparently. " 

We  remember  the  touching  account  of  one  of  those  inter- 
views. As  Moses  entered  into  the  tabernacle,  heart-broken 
over  his  people's  transgressions  and  doom,  the  cloudy  pillar 
descended  and  stood  at  the  door  and  ' '  talked  with  Moses. ' ' 
"  And  the  I^ord  spake  unto  Mos^s  face  to  face,  as  a  man  speak- 
eth  unto  his  friend  *  *  *  and  there  arose  not  a  prophet  since 
in  Israel  like  unto  Moses,  whom  the  I^ord  knew/^<r^  to  face. ''^ 
Moses  is  the  only  man  of  whom  we  are  told  that  God  buried 
him.  God  came  to  take  care  of  His  friend  in  the  last  hours 
of  his  earthly  career,  as  He  buried  him  in  a  valley.  Angels' 
hands  may  have  done  it,  as  they  are  God's  ministering  spirits, 
but  that  would  not  diminish  the  honor  bestowed  upon  Moses 
in  such  a  marvellous  way. 

We  get  a  glimpse  of  that  scene  from  the  book  of  Jude.  The 
devil  came  to  take  possession  of  the  remains  dear  to  God,  but 
a  watcher  was  there,  a  holy  one,  Michael  the  archangel,  and 
he  defended  the  body,  which  was  to  be  preserved  for  future 
Divine  purposes.  Buried  by  God,  watched  by  angels,  the 
greatest  funeral  honors  ever  paid  to  a  human  body. 

The  first  mediator,  a  man,  was  buried  by  God;  the  Media- 
tor of  the  New  Testament,  God,  was  buried  by  man. 

Both  met  on  the  Mount  of  Transfiguration,  and  there  Moses 
talked  with  Jesus  face  to  face,  with  Him  whose  coming  he  had 
foretold:  "  The  lyord  God  will  raise  up  unto  thee  a  Prophet 
from  the  midst  of  thee,  of  thy  brethren,  like  unto  me." 


142  FROM   GI.ORY   TO   GI.ORY. 

They  met  as  co-workers,  as  ministers  of  the  same  God. 
The  One  who  succeeded  the  other  saw  His  predecessor  in 
glory,  while  the  Minister  in  charge  had  still  to  pass  through 
the  valley  of  death.  Then,  for  the  first  time,  Moses'  feet 
stood  in  the  Promised  Holy  Land.  Yet  his  eyes  were  fast- 
ened in  wonder  and  adoration  only  on  Him  with  whom  he 
talked  face  to  face,  to  whom  he  gave  the  message  from  God, 
on  the  King  whom  he  saw  there  in  His  beauty,  but  who  was 
going  to  exchange  those  shining  garments  with  the  grave- 
cloths  and  a  crown  of  thorns. 

Moses  returned  unto  God  into  the  regions  of  glory.  The 
throne  at  His  right  hand  was  empty;  the  Son  of  His  love  had 
first  to  complete  the  work,  before  He  could  enter  into  His 
glory. 

Moses  saw  also  angels  face  to  face.  "  This  is  he  that  was 
in  the  church  in  the  wilderness  with  the  angel jwhich  spake  to 
him  in  the  mount  Sinai,  and  with  our  fathers;  who  received 
the  lively  oracles  to  give  unto  us  *  *  *  the  law  by  the  disposi- 
tion of  angels."  "And  it  was  ordained  by  angels  in  the 
hand  of  a  mediator." 

How  Moses  must  have  felt  when  angels  approached  and 
handed  him  the  two  tables  that  had  been  touched  by  the  fin- 
ger of  God  !     That  was  glory. 

In  all  probability  angels  showed  him  the  pattern  after 
which  he  was  to  make  the  tabernacle  and  all  that  pertained 
to  it. 

Angels  minister  unto  man  even  in  our  days,  only  with  the 
difierence  that  they  come  down  to  us,  while  Moses  was  admit- 
ted to  the  higher  regions  where  they  are  at  home. 


A  Mediator  Between  God  and  Man. 

Moses  was  not  a  mediator  between  the  Holy  One  and  the 
sinner  in  the  sense  of  making  reconciliation  or  saving  the  life 
of  the  lost.  * '  There  is  One  Mediator  between  God  and  man, 
the  Man  Christ  Jesus. " 

True,  Moses  stood  several  times  in  the  breach  making 
intercession  for  his  people;  but  he  was  only  able  to  appease 
God's  wrath  by  appealing  to  His  "power,  the  greatness  of  His 
mercy,"  while  Jesus  fulfilled  all  righteousness  which  the  law 
required  and  satisfied  the  law  by  taking  sin  out  of  the  way. 

Moses  was  the  mediator  between  the  glory  of  the  holiness 
of  God  and  the  multitude  smitten  with  the  conviction  of  their 
unholiness.  '*  I  stood  between  the  Lord  and  you  at  that  time 
to  show  you  the  word  of  the  I^ord;  for  ye  were  afraid  by  rea- 
son of  the  fire. " 

He  was  a  mediator  chosen  to  stand  between,  like  a  protect- 
ing wall,  to  speak  as  the  mouthpiece  of  God,  to  work  as  the 
right  hand  of  God's  glorious  arm  and  to  intercede  and  plead 
in  times  of  distress. 

"  Get  you  into  your  tents  again,"  He  told  the  people,  ' '  but 
as  for  thee,  stand  thou  here  by  Me,  and  I  will  speak  unto 
thee." 

It  is  a  privilege  to  be  called  to  stand  before  God,  while  the 
natural  position  of  man  in  His  holy  presence  is  with  the  face 
to  the  ground.  When  Moses  first  saw  God  in  the  bush  he 
hid  his  face,  for  he  was  afraid  to  look  upon  God.  The  bold- 
ness which  he  manifested  later  on  was  not  natural  to  him,  but 
he  was  made  meet  to  stand  before  Him  in  service. 

The  Lord  stood  on  the  rock  in  Horeb,  and  Moses  stood 
before  Him  with  the  rod  in  his  hand  to  smite  it  and  to  call 


144  FROM   GI.ORY   TO   GLORY. 

forth  water.  Another  time  Moses  himself  stood  on  the  rock 
and  saw  the  glory  of  God  pass  by. 

He  was  made  the  mouthpiece  of  God  and  was  acknowledged 
as  such  by  the  people.  "Thou  shalt  be  to  Aaron,  to 
Pharaoh  instead  of  God."  Jethro,  his  father-in-law,  asked 
him  to  be  a  mediator:  "  Be  thou  for  the  people  to  God- ward, 
that  thou  mayest  bring  the  causes  to  God."  The  people 
themselves,  standing  afar  off,  said  to  Moses:  "Speak  thou 
with  us,  but  let  not  God  speak  with  us,  lest  we  die."  '  'The 
people  stood  afar  off,  and  Moses  drew  nigh." 

He  was  the  visible  instrument  of  the  Divine  Shepherd  and 
as  such  a  mediator  between  God  and  His  people.  It  is  an 
honor  for  an  efficient  workman  or  helpmate  to  be  called  some- 
body's "right  hand."  Such  glory  was  attributed  to  Moses  by 
the  prophet  that  says:  ''Where  is  He  that  led  them  by  the 
right  hand  of  Moses  with  His  glorious  arm  ?  "  "  Thou  led- 
dest  Thy  people  like  a  flock  by  the  hand  of  Moses  and  Aaron." 

Only  a  privileged  and  approved  friend  would  have  dared  to 
do  what  Moses  risked  for  his  people.  Only  covered,  as  he 
was,  with  the  glory  of  mediatorship,  he  could  have  approached 
the  jealous  God,  while  His  anger  was  hot,  there  \.o  plead  ^\\h 
Him  for  continued  favor  toward  those  who  had  deserved  all 
the  fierceness  of  His  wrath. 

To  be  singled  out  for  such  an  exalted  position  is  glory. 


Moses*  Authority  Acknowledged  By  Jesus. 

Both,  Jesus  and  Moses,  are  called  mediators,  but  Jesus  did 
not  supplant  Moses.  In  speaking  of  him  He  showed  regard 
and  respect  for  the  "servant  "  who  had  preceded  Him.  No 
Christian,  therefore,  has  a  right  to  look  down  upon  Moses  or 
slight  him  and  his  work.  It  was  no  easy  task  to  hold  up  the 
law  before  sinners ;  it  was  a  work  that  would  not  naturally 
engender  love. 

Jesus  acknowledged  Moses'  authority  by  plainly  saying : 
"  Think  not  that  I  am  come  to  destroy  the  law  or  the  pro- 
phets; I  am  not  come  to  destroy,  but  to  fulfill."  "  Ofifer  the 
gift  that  Moses  commanded, ' '  He  reminded  the  leper  who  was 
cleansed  by  His  own  hands.  Speaking  of  the  tithing  of  mint, 
anise  and  cummin  He  says  to  those  who  sat  in  Moses'  seat : 
* '  These  ought  you  to  have  done  and  not  to  leave  the  other 
undone. " 

"Moses  spoke  of  Me,"  says  Jesus  in  another  place  as  refer- 
ring to  an  authority.  "That  the  dead  are  raised,  even  Moses 
showed  at  the  bush,  when  he  calleth  the  Lord  the  God  of 
Abraham,  of  Isaac,  of  Jacob." 

As  the  Lord  did  not  set  aside  Moses  as  out-of- fashion,  we 
may  well  study  the  old  law,  and  without  going  under  its  yoke 
keep  it  in  honor  and  get  all  the  benefit  out  of  it  we  possi- 
bly can. 

A  man  or  woman  that  tries  to  pull  down  somebody  else  or 
to  minimize  their  value,  as  it  is  so  frequently  done  in  our  days 
in  regard  to  church  organizations,  has  generally  selfish  ends 
in  view,  the  forming  of  another  group  for  instance.  They 
are  hardly  satisfied  until  his  or  her  candlestick  fills  the  plun- 
dered place,  but  it  is  astonishing  how  dim  the  usurper's 
candle  generally  burns. 


The  Glory  of  Moses'  Countenance. 

Glory  is  beauty,  is  light.  Both  terms  are  mentioned  in 
connection  with  Moses'  face.  The  baby  hid  in  his  father's 
house  and  then  cradled  in  the  ark  of  bulrushes  is  described  as 
"exceeding  fair,"  or  rather  "fair  to  God,"  as  the  margin 
reads.  Was  he  considered  by  his  parents  to  be  the  child,  for 
whom  Eve  seems  to  have  hoped,  too,  as  the  "Messiah  to 
come,"  wherefore  she  called  her  firstborn  "gotten?"  Did 
they  see  in  that  little  body,  so  fair  to  God,  the  sign  of  a  special 
man,  the  Man?  Did  they  spend  so  many  efforts  to  preserve 
their  child  from  more  than  natural  reasons?  We  do  not 
know,  but  we  may  not  be  wrong  in  supposing  some  Messiah- 
hope  in  their  tender  care. 

He  was  fair  to  God  as  a  baby,  but  "the  beauty  of  the 
Lord  "  rested  upon  the  man  more  than  eighty  years  old  who 
came  down  from  the  mountain  of  God.  Possibly  Moses 
makes  reference  to  it  in  his  song,  the  90th  psalm,  when  he 
closes  it  with  the  words:  *'  Let  the  beauty  of  the  Lord  be 
upon  us ! " 

"He  wist  it  not,"  that  was  his  charm.  Even  the  most 
perfect  beauty  is  spoiled  by  the  look  of  self-consciousness. 
Beauty  was  made  by  God  to  be  beautiful.  How  often  does  it 
turn  out  a  carricature  when  Satan,  man  and  self  try  to  im- 
prove it. 

Exposed  to  the  rays  of  Divine  glory,  his  face,  without  a 
cloud  between,  had  absorbed  as  much  of  its  light  as  human 
skin  was  able  to  hold.  "His  face  shone,"  gave  rays,  beamed 
forth  the  joy  of  having  spent  blessed  hours,  yea,  days  and 
nights,  in  the  very  presence  of  God. 

The  children  of  Israel  saw  Moses  descending  from  the 
mount.  What  a  star,  what  a  light  came  down !  It  grew  so 
strong.     They  looked  and  looked,  and  when  they  were  able 


MOSES    GLORY.  1 47 

to  discern,  behold,  it  was  Moses,  their  Moses.  Finally  they 
could  not  look  any  more.  Convicted  of  their  unholiness, 
unworthy  of  fellowship  with  him  whom  they  had  despised 
and  rejected  a  short  time  before,  they  fled.  But  Moses  called 
out,  "Aaron!"  Why  did  his  brother  flee?  He  soon  knew 
the  reason  when  Aaron  and  the  rulers  returned.  Then  he 
put  a  veil  over  his  glory — and  the  children  of  Israel  came 
nigh.  Though  Moses  feared  God  with  holy  fear,  yet  he  was 
not  afraid  of  Him.  How  seldom  can  God  unveil  His  glory 
and  have  His  children  come  nigh! 


The  New  Song  of  Moses  and  the  Lamb. 

No,  Moses  was  not  set  aside  by  Jesus.  There  is  a  people 
to  whom  that  old  lawgiver  is  dear  and  will  be  dear  even  in 
eternity. 

"  I  saw  as  it  were  a  sea  of  glass  mingled  with  fire;  and 
them  that  had  gotten  the  victory  over  the  beast,  and  over  his 
image,  and  over  his  mark,  and  over  the  number  of  his  name, 
stand  on  the  sea  of  glass,  having  the  harps  of  God.  And 
they  sing  the  song  of  Moses,  the  servant  of  God,  and  the  song 
of  the  Lamb,  saying  :  '  Great  and  marvellous  are  Thy  works. 
Lord  God  Almighty,  just  and  true  are  Thy  ways.  Thou  King 
of  saints.  Who  shall  not  fear  Thee,  O  Lord,  and  glorify  Thy 
name?  For  Thou  only  art  holy;  for  all  nations  shall  come 
and  worship  before  Thee,  for  Thy  judgments  are  made 
manifest.'  " 

Who  is  that  crowd?  In  the  preceding  chapter  we  see  them 
learn  that  song  while  standing  on  the  Mount  Sion.  They 
were  144,000,  and  the  Lamb  stood  in  their  midst.  They 
were  redeemed  from  the  earth,  they  follow  the  Lamb  whither- 
soever He  goeth.  No  man  was  able  to  learn  the  song,  but 
the  144,000. 

The  Church  does  not  sing  it,  she  was  never  subject  to 
Moses.  But  there  are  144,000  to  be  sealed  unto  the  Lamb  of 
all  the  tribes  of  the  children  of  Israel.  They  will  remain  by 
themselves,  as  it  seems.  They  are  not  those  now  joined  to 
and  amalgamated  with  the  Gentile  Christians.  Nor  can  it  be 
the  nation  Israel  who,  still  waiting  for  their  Messiah,  will  see 
Him  when  He  comes,  and  then  fall  down  at  His  feet  and  be 
forgiven —  no,  those  144,000  Jews  will  lay  down  their  lives 
for  the  testimony  they  hold  of  Jesus,  the  Lamb  of  God. 

They  are  the  "remnant  of  the  seed  of  the  woman"  who 


MOSKS'  GI.ORY.  I49 

doubtless  is  old  Israel.  The  dragon,  Satan,  will  pursue  them; 
the  antichrist,  his  human  agent  on  earth,  will  make  war  with 
those  saints  and  overcome  them,  and  yet  the  victory  will  be 
theirs.  Though  they  lay  down  their  lives,  '  *  not  loving  them 
unto  death,"  an  apparent  defeat,  they  overcome  the  enemy 
'  *  by  the  blood  of  the  I^amb  and  by  the  word  of  their  testi- 
mony."  Satan  may  get  their  bodies,  but  the  Lamb  will  have 
their  love  and  their  souls. 

Thus  we  see  two  different  remnants  of  Israel,  both  precious 
to  God  :  those  who  in  uprightness  of  heart  are  waiting  for 
their  Messiah  and  keep  the  commandments  of  God — i.  e.,  the 
Old  Covenant  law — who  thus  will  inherit  the  earth  promised 
to  them  and  earthly  blessings  ;  out  of  them  will  be  taken,  by 
God  and  not  by  man — may  be  after  the  Rapture  of  the  Body 
of  Christ — the  nucleus  of  the  seed,  the  144,000,  the  firstfruits 
unto  God  and  unto  the  I^amb. 

Then  only  the  * '  new  song "  will  be  sung,  and  the  harps, 
taken  off  the  willows,  will  sweetly  sound  on  the  golden  sea — 
to  the  glory  of  God  and  the  I^amb. 


The  Glory  of  His  Ministry. 

The  glory  of  anyone's  position  depends  to  a  large  extent 
upon  the  standing  of  the  master  in  whose  service  he  or  she  is 
employed.  You  may  be  the  most  invaluable  secretary  of  a 
prominent  private  person,  but  in  monarchical  countries  even  a 
page  in  the  service  of  the  sovereign  has  more  honor  in  the 
sight  of  the  people,  because  he  wears  his  coat-of-arms,  the 
attribute  of  "royal,  imperial,"  a  part  of  his  master's  glory 
transferred  to  him.  He  becomes  royal,  imperial  by  his  posi- 
tion. The  essence  of  such  privilege  is  the  comparatively  free 
intercourse  between  the  master  and  the  servant  and  the 
honor  of  executing  his  will.  If  such  a  will  is  holy,  just  and 
good,  glory  is  not  only  ascribed  to  him  who  made  it,  but  also 
to  the  person  who  carries  it  into  effect. 

God's  will  is  always  holy,  just  and  good;  it  will  at  least 
prove  so  in  the  end.  It  must  be  an  honor  to  be  His  servant. 
If  the  world  does  not  see  any  glory  in  some,  it  will  shine 
forth  when  the  veil  of  ignorance  or  false  pride  will  be  taken 
off  all  eyes.  Moses  in  his  meekness  was  often  despised,  but 
finally  "Israel  believed  the  Lord  and  His  servant  Moses." 

We  do  not  exactly  know  when  Moses  received  the  first  call 
to  his  ministry.  There  may  have  been  one  preceding  God's 
appearing  to  him  in  the  bush,  though  perhaps  without  sight, 
an  interior  strong  voice  or  impression.  "  Moses  supposed  his 
brethren  would  have  understood  how  God  by  his  hand  would 
deliver  them."  Moses  gave  utterance  to  those  thoughts, 
before  he  ever  saw  the  Horeb  and  the  burning  bush.  We 
may,  perhaps,  connect  that  inner  call,  which  Moses  felt,  with 
the  expression  "  fair  to  God,"  with  a  hope  on  the  part  of  the 
parents,  which  hope  may  have  been  communicated  later  on  to 
the  boy.  His  miraculous  preservation,  the  privileges  of  high- 
est education  and  military  training,  even  heroic  deeds,  which 


MOSES    GLORY.  151 

the  Hebrew  boy,  according  to  tradition,  enjoyed  at  the  court 
and  in  the  palace  of  the  Egyptian  king,  must  have  strength- 
ened that  cherished  thought. 

But  however  and  whenever  Moses  received  his  first  call,  it 
was  definitely  sealed  by  the  event  described  in  Ex.  2nd  chap- 
ter and  referred  to  in  Acts  7:35  :  **  The  same  did  God  send  to 
be  a  ruler  and  a  deliverer  by  the  hand  of  the  Angel  which 
appeared  to  him  in  the  bush. " 

That  the  Angel  must  have  been  a  being  superior  to  one 
from  the  legions  in  the  service  of  God  is  first  proved  by  the 
words  of  whosoever  spoke  to  him  out  of  the  midst  of  the 
bush :  * '  Draw  not  nigh  hither,  put  oflf  thy  shoes  from  off  thy 
feet,  for  the  place  whereon  thou  standest  is  holy  ground.  / 
am  the  God  of  thy  father,  the  God  of  Abraham,  of  Isaac  and 
of  Jacob."  F'urther  the  Angel  is  described  as  follows : 
*'  Behold,  I  send  an  Angel  before  thee  to  keep  thee  in  the  way 
and  to  bring  thee  into  the  place  which  I  have  prepared. 
Beware  of  Him  and  obey  His  voice;  provoke  Him  not,  for  He 
will  not  pardon  your  transgressions,  for  My  name  is  in  him." 
His  name  might  be  on  any  servant,  but  it  can  be  in  only  a 
person  of  Divine  descent. 

Moses'  glory  as  a  servant  of  God  is  summed  up  in  the  last 
words  of  the  Pentateuch  :  ' '  There  arose  not  a  prophet  since 
in  Israel  like  unto  Moses,  whom  the  Lord  knew  face  to  face, 
in  all  the  signs  and  wonders,  in  all  that  mighty  hand,  and  in 
all  the  great  terror  which  Moses  showed  in  the  sight  of  all 
Israel."     No  equal  found,  perhaps  no  equal  needed. 

It  was  glory  on  behalf  of  the  ministry  he  held.  There  may 
be  a  difference  between  the  glory  of  the  person  and  the  glory 
of  the  office  he  holds  or  the  work  he  performs. 

A  chimney  sweeper  seems  all  but  glorious  in  our  eyes  as  he 
walks  through  the  streets  of  an  Old  Country  town,  his  white 


152  FROM   GI.ORY  TO   GI.ORY. 

eye  balls  and  red  lips  standing  out  rather  inharmoniously  in 
his  unnaturally  black-stained  face.  He  has  to  walk  circum- 
spectively,  so  that  his  soot  brush  and  broom  and  the  ladder 
he  carries  on  his  shoulder  may  not  molest  the  prim  lady  and 
gentleman  who  try  to  pass  by  in  a  hurry.  The  cook  gets 
quickly  out  of  his  way  when  he  threatens  her  with  a  mis- 
chievous kiss  in  the  kitchen,  and  woe  to  the  naughty  baby! 
it  is  put  to  bed  without  any  trouble,  because  the  black  man 
may  carry  it  away. 

Where  is  his  glory? — But  when  even  a  chimney  sweeper 
rushes  boldly  to  stop  a  carriage  on  the  wild  run  into  danger 
and  death,  then  even  the  chimney  sweeper  is  crowned  by  the 
fair  lady's  hand  with  the  laurel  due  to  the  hero  that  saved 
a  life. 

Thus  Moses  carried  the  tables  with  the  death  doom  written 
upon  them ;  he  spread  the  gloom  of  law  and  condemnation 
over  a  land  and  a  nation,  an  odious  task.  At  the  first  glance 
his  ministry  resembles  that  of  a  sheriff's.  Still  his  person 
was  bathed  in  glorious  light  while  he  brought  those  tables 
down,  and  the  Scriptures  pronounce  even  the  ministration  of 
death,  written  and  engraven  in  stones,  and  the  ministration 
of  condemnation — glory. 

By  searching  we  shall  discover  the  solution  of  the  apparent 
paradox.  Let  us  consider  the  subject  before  us  under  three 
aspects : 

1.  The  ministration  of  the  law. 

2.  The  ministration  of  condemnation. 

3.  The  ministration  of  death. 

THE  MINISTRATION  OF  THE  LAW. 

The  law  is  glorious,  first  of  all,  because  it  came  from  God. 
The  value  of  a  gift  does  not  always  consist  in  its  richness  as 


MOSES'  GI.ORY.  153 

to  quantity  or  quality,  but  we  often  appreciate  the  tiniest 
keepsake  as  a  treasure,  when  it  comes  from  a  loving  heart  we 
especially  cherish,  or  from  an  exalted  hand. 

There  is  nothing  to  the  curl  from  a  baby's  golden  head  in 
itself— yet  you  were  so  fond  of  the  little  darling,  and  its 
mother  cut  it  off  for  you,  before  she  cradled  it  for  its  long 
sleep. 

The  decoration  on  the  veteran's  breast  is  not  made  of  gold 
and  precious  stones,  but  his  country  gave  it  to  him:  therefore 
nothing  but  death  can  separate  the  two. 

The  law  was  given  by  God,  thus  it  must  be  precious. 

"The  Lord  said  unto  Moses:  "Come  up  to  Me  into  the 
mount,  and  be  there,  and  I  will  give  thee  tables  of  stone  and 
a  law  and  commandments,  which  I  have  written,  that  thou 
mayest  teach  them."  "  Every  good  gift  and  every  perfect 
gift  is  from  above  and  cometh  down  from  the  Father  of  lights, 
with  whom  is  no  variableness,  neither  shadow  of  turning." 
'  *  The  tables  were  the  work  of  God  and  the  writing  of  God 
graven  upon  the  tables."     * '  Written  with  the  finger  of  God." 

It  was  the  same  finger  of  God  which — about  1500  years 
later — wrote  the  word  * '  grace  ' '  on  the  temple  ground  for  the 
woman  condemned  by  that  law  of  Moses. 

The  law  has  glory,  because  it  gave  a  nation  the  right  of  cit- 
izenship in  the  land  of  promise  and  the  privilege  of  being  the 
'*  peculiar  treasure  of  God." 

To  the  Israelites  "pertaineth  the  adoption,  and  the  glory, 
and  the  covenants,  and  the  giving  of  the  law,  and  the  service 
of  God,  and  the  promises."  The  adoption  and  the  glory, 
though,  were  not  unconditional ;  they  could  only  be  obtained 
by  keeping  the  law  and  the  service  of  God.  The  law  is  sub- 
stantially the  "if"  in  the  covenant  of  God  with  Israel. 

It  was  the  "if"  emphasized  by  God  throughout  His  deal- 


154  FROM  GLORY  TO  GLORY. 

ings  with  man.  In  fact,  without  an  *'if"  there  would  be  no 
covenants,  but  only  unconditional  promivSes.  It  is  good  for 
us,  too,  who  live  under  the  new  covenant,  to  heed  the  "  ifs' 
and  ' '  lests  "  of  the  covenant  of  grace,  the  "  ifs  " — i.  e. ,  the  law 
of  Christ,  the  law  of  the  Spirit,  the  law  of  love,  the  law  of 
liberty — lest  we  fall  from  grace,  lest  the  call  for  the  Rapture 
come  and  the  door  be  shut  on  the  foolish  virgin  who  has  not 
secured  the  supply  of  the  oil,  of  Holy  Spirit,  for  the  day ;  ''lest 
a  promise  left  us  of  entering  into  His  rest,  any  of  you  would 
seem  to  come  short  of  it."     But  later  on  more  of  that. 

The  right  of  citizenship  was  given  to  Israel  under  a  con- 
dition :  *  'Now,  therefore,  if  you  will  obey  My  voice  indeed 
and  keep  my  covenant,  then  shall  ye  be  a  peculiar  treasure 
unto  Me  above  all  people  ;  for  all  the  earth  is  Mine.  And  ye 
shall  be  unto  Me  a  kingdom  of  priests  and  a  holy  nation,"  "a 
people  of  inheritance,"  **a  special  people  unto  Himself  above 
all  people  that  are  upon  the  face  of  the  earth,"  *'  high  above 
all  nations,  which  He  has  made,  in  praise  and  in  name  and  in 
honor,  and  thou  mayest  be  a  holy  people  unto  the  Lord  thy 
God,"  "the  lot  of  His  inheritance,  the  apple  of  His  eye." 

When  they  failed  to  keep  their  part  of  that  covenant,  the 
mercy  of  God,  their  Faithful  Friend,  stepped  in  and  gave 
them  the  unconditional  promises  for  final  glory,  "  the  sure 
mercies  of  David.' ' 

Thus  unto  them  "  pertaineth  the  adoption,  the  glory — the 
covenants— the  giving  of  the  law  and  the  service  of  God — and 
the  promises." 

That  is  the  commonwealth  of  Israel,  promised  to  them  by 
God,  tasted  by  some,  lost  to  this  generation,  still  in  store  for 
their  children. 

That  is  the  glory  of  the  law. 

The  law  contained  the  ordinances  for  the  worship  of  God, 


MOSES     GLOKY.  1 55 

which  was  glorious,  if  compared  with  the  service  rendered  by 
all  the  other  nations  to  those  ' '  that  were  no  gods, ' '  to 
demons. 

The  glory  of  that  worship,  and  therefore  of  the  law,  cannot 
be  disputed  as  we  read  the  description  of  their  national  relig- 
ious feasts,  and  though  they  have  lost  the  place  of  worship 
for  a  time,  yet  the  day  will  surely  come  when  "  the  mountain 
of  the  Lord's  house  shall  be  established  again  in  the  top  of 
the  mountains  and  shall  be  exalted  above  the  hills."  "Every 
one  that  is  left  of  all  the  nations  which  came  against  Jerusa- 
lem shall  even  go  up  from  year  to  year  to  worship  the  King, 
the  Lord  of  hosts,  and  to  keep  the  feast  of  tabernacles." 

What  a  time  that  will  be,  to  get  out  of  the  walls,  to  dwell 
in  booths  made  of  the  boughs  of  goodly  trees,  branches  of 
palm  trees  and  willows  of  the  brook,  to  have  a  spread  of  good 
things  and  joy  and  rejoicing  before  the  Lord,  better  than  any 
picnic  in  the  woods,  and  the  jubilant  song  will  rise  from  the 
lips  of  many,  "O  Lord,  it  is  good  to  be  here!"  The  law  of 
Moses  gives  such  hope,  is  that  not  glory  ? 

The  law  of  the  Lord  is  perfect,  right  and  pure,  the  fear  of 
the  Lord  (which  is  developed  by  the  law)  is  '*  clean,  enduring 
forever."  "The  commandment  is  holy,  just  and  good." 
"The  law  is  good  if  a  man  use  it  lawfully." 

It  was  a  law  of  "judgment,  mercy  and  faith,"  "of  judg- 
ment and  the  love  of  God, ' '  as  Jesus  Himself  calls  it  when 
He  speaks  of  "  those  elements"  as  the  weightier  matters  of 
the  law. 

At  first  glance  it  surprises  that  one  of  the  essential  elements 
of  the  law  of  Moses  should  be  called  mercy.  We  are  accus- 
tomed to  see  it  labelled  "cold,"  "cruel,"  "stern."  "Eye 
for  eye,  tooth  for  tooth,  hand  for  hand,  foot  for  foot,  burning 
for  burning,  wound  for  wound,  stripe  for  stripe,  life  for  life." 


156  FROM  GLORY  TO  GLORY. 

There  seems  no  room  left  for  mercy.  In  vain  we  look  in  the 
law  for  the  beauty  of  an  ethical  hand  which,  filled  with  the 
ointment  of  reform  methods,  would  lift  the  criminal  from  the 
sin-stained  ground  and  transplant  him  into  higher  regions — 
the  law,  instead,  puts  him  into  the  grave.  But  though  the 
law  has  no  grace  for  the  sinner,  still  it  holds  out  mercy  unto 
the  poor  and  afflicted .  It  protects  the  widow  and  takes  care 
of  her  orphans,  it  metes  out  a  portion  of  love  to  the  family  in 
need  in  the  fields  of  harvest  and  in  the  fruitful  vineyard.  It 
restores  the  raiment  to  the  unfortunate  who  had  left  it  as  the 
only  pledge  that  was  in  his  possession.  It  shields  the  stran- 
ger from  oppression ,  it  gives  him  food  and  raiment  and  a  little 
bit  of  love  on  the  solitary  way:  '  *  Love  ye  the  stranger — 
thou  shalt  love  thy  neighbor  as  thyself,"  says  the  law. 

**  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind,  and  thou  shalt  love 
thy  neighbor  as  thyself, "  re-echoes  the  voice  of  the  Son  of 
God,  the  lawgiver  of  the  new  commandment.  He,  thereby, 
did  "  magnify  the  law  and  make  it  honorable,  "  as  the  prophet 
Isaiah  foretold  of  Him.  That  law  still  exists,  is  still  binding 
for  everybody,  is  still  in  force  as  in  the  day  when  it  was  cre- 
ated— the  law  of  love,  the  law  of  judgment,  mercy  and  faith. 
Well  may  such  law  be  called  a  "royal  law." 

While  love  and  mercy  are  thus  lying  on  the  surface  of  the 
old  law,  it  is  not  quite  so  easy  to  prove  that  it  is  a  law  of 
faith.  We  generally  look  for  the  teachings  of  faith  in  the 
New  Testament,  and  we  find  its  pages  filled  with  the  exhorta- 
tion to  believe  and  with  promises  given  to  the  believing  and 
faithful.  All  the  same,  though  the  term  faith  may  scarcely 
appear  in  the  law  of  Moses,  its  substance  is  contained  in  the 
little  word  "for,"  and  thus  it  becomes  the  foundation  of  the 
law. 

"Thou  shalt  have  no  other  gods  before  Me,  for  I  the  Lord 


MOSES'  GLORY.  1 57 

thy  God  am  a  jealous  God" — i.  e.,  believe  that  I  shall  visit 
thy  guilt  upon  thee,  and  thou  v^ilt  keep  from  transgressing 
M}^  law. 

"Thou  shalt  not  take  the  name  of  the  I^ord  thy  God  in 
vain,  for  He  will  not  hold  thee  guiltless. ' ' 

*  *  Thou  shalt  not  do  any  work  on  the  seventh  day,  for  the 
Lord  rested  the  seventh  day,  blessed  and  hallowed  it."  Be- 
lieve it,  and  thou  wilt  not  desecrate  a  day  which  is  hallowed 
by  God. 

' '  Do  not  oppress  the  poor,  the  widow,  and  the  fatherless 
child,  for  I  am  gracious  ;  when  thou  afflict  them  in  any  wise, 
and  they  cry  unto  Me,  I  will  surely  hear  their  cry."  Believe 
that  I  am  the  All-Seeing,  All-Merciful,  Omnipotent  God,  and 
thou  wilt  not  provoke  My  just  retribution  for  oppression  and 
cruelty. 

Thus  we  might  go  through  the  whole  law,  and  we  should 
find  that  faith  was  expected  from  the  Old-Covenant  people. 
But  for  lack  of  faith,  they  would  have  walked  in  the  statutes 
given  to  them.  If  their  hearts  had  been  filled  with  the  fear 
of  the  Ivord,  they  would  not  have  dared  to  go  after  other  gods, 
and  the  curses,  the  dark  side  of  the  law,  would  not  have  over- 
taken them. 

The  law  makes  wise,  gives  light.  The  name  of  Solon,  the 
great  lawgiver  of  the  Greeks,  has  come  down  to  us  through 
thousands  of  years.  He  got  glory  through  his  wisdom  which 
succeeded  in  lifting  his  nation  above  all  its  contemporaries. 
But  the  Book  of  books  tells  us:  "What  nation  is  there  so 
great,  that  hath  statutes  and  judgments  so  righteous  as  all 
this  law?  *  *  *  Keep,  therefore,  and  do  them,  for  this  is  your 
wisdom  and  your  understanding  in  the  sight  of  the  nations, 
which  shall  hear  all  these  statutes  and  say  :  *  Surely  this  great 
nation  is  a  wise  and  understanding  people.'  " 


158  FROM  GLORY  TO  GLORY. 

Ezra,  the  political  leader  of  the  Jews  that  returned  from 
Babylon,  fully  understood  the  importance  of  the  value  of  the 
knowledge  of  the  law.  In  the  119th  psalm,  the  so-called 
"  Golden  A  B  C,"  which  is  said  to  have  been  composed  by 
him  to  be  sung  on  the  homeward  march  of  those  captives,  he 
makes  mention  of  the  commandments,  the  law,  the  statutes, 
the  testimonies,  the  words,  the  precepts,  in  every  one  of  the 
176  verses,  as  if  to  impress  those  whom  he  was  leading  home 
of  the  necessity,  power  and  beauty  of  the  law. 

"  Thy  word  is  a  lamp  unto  my  feet  and  a  light  unto  my 
path,"  he  says.  "Through  Thy  precepts  I  get  understand- 
ing ^  ^  ^  Oh,  how  love  I  Thy  law  !  *  *  ^  Thou  through  Thy 
commandments  hast  made  me  wiser  than  mine  enemies." 

*'  More  to  be  desired  are  they  than  gold,  yea,  than  much 
fine  gold,  sweeter  also  than  honey  and  the  honeycomb,"  sings 
David,  and  his  son  Solomon  testifies:  "The  commandment  is 
a  lamp,  and  Thy  law  is  light,  and  reproofs  of  instruction  are 
the  way  of  life." 

The  law  completes  the  work  which  the  fruit  of  the  tree  of 
the  knowledge  of  good  and  evil  had  begun  in  Adam  and  Eve: 
it  shows  the  right  and  shows  the  wrong. 

God  never  intended  man  to  know  it.  The  very  knowledge 
of  evil,  whether  it  concerns  us  directly  or  not,  makes  us  feel 
miserable.  God  wanted  us  to  be  perfectly  happy,  innocent, 
without  the  knowledge  of  the  dirt  and  filth  of  sin.  If  man 
had  stood  the  test,  which  came  to  him  through  Satan's  sinful 
suggestion  to  strive  for  knowledge  that  was  not  granted  to 
him  by  his  Creator,  to  be  as  God,  to  know  good  and  evil,  if 
he  had  stood  that  test  by  refusing  to  listen  to  the  tempter — he 
would  have  stepped  higher— i.  e.,  from  innocence  to  holiness. 
But  in  his  test  he  fell — from  innocence  to  sinfulness, — with  a 
conscience  that  he  had  not  had  before,  a  conscience  that  ever 
since  has  been  the  disturber  of  his  peace,  which  tells  man 


MOSES    GLORY.  1 59 

when  he  is  wrong,  which  paints  his  cheeks  with  the  crimson 
blush  of  guilt.  Those  thoughts,  accusing  and  excusing  one 
another,  are  the  work  of  the  "  law  written  in  the  hearts,"  the 
conscience.  The  ''law  written  on  stone"  came  to  give  more 
certainty,  to  put  a  stop  to  that  wavering  between  the  "is  it 
right  or  wrong?"  "  I  had  not  known  sin,  but  by  the  law;  I 
had  not  known  lust,  except  the  law  had  said,  thou  shalt  not 
covet. " 

Thus  the  law  of  Moses  gives  light  through  knowledge,  and 
coming  from  the  source  of  light  it  is  glorious,  and  works  for 
and  to  the  glory  of  God. 

THE  MINISTRATION  OF  CONDEMNATION. 

We  have  seen  that  by  the  law  is  the  knowledge  of  sin, 
indisputable  knowledge  of  right  and  wrong.  It  acquits  the 
just  in  the  day  of  judgment,  but  it  condemns  the  guilty.  For 
*'  the  law  is  not  made  for  a  righteous  man,  but  for  the  lawless 
and  disobedient,  for  the  ungodly  and  for  sinners,  for  unholy 
and  profane,  for  murderers  of  fathers  and  murderers  of  moth- 
ers," etc. 

' '  Until  the  law  sin  was  in  the  world ,  but  sin  is  not  imputed 
when  there  is  no  law.  Where  no  law  is,  there  is  no  trans- 
gression. Without  the  law  sin  was  dead" — i.  e.,  sin  was  no 
dangerous  enemy  unto  man,  sin  had  no  force  to  slay  him,  to 
give  him  "her  wages,"  which  is  death.  Sin  was  dead, 
powerless. 

But  "sin,  taking  occasion  by  the  commandment,  wrought 
in  me  all  manner  of  lust."  It  is  a  strange  trait  of  human 
nature,  nevertheless  true,  that  forbidden  fruit  seems  to  be  the 
sweetest,  and  stolen  waters  are  said  to  be  sweet.  I  remember 
that  for  months  after  I  had  been  informed  of  the  dangerous 
effect  which  poison  ivy  has  on  most  people,  I  was  tempted  to 


l6o  FROM  GLORY  TO  GLORY. 

touch  it  just  for  once,  in  order  to  see  whether  it  would  do  me 
any  harm.  But  there  stood  the  law  of  nature,  the  fear  of  its 
truth  made  me  wise  and  helped  me  to  overcome  such  foolish 
temptation. 

Sin,  taking  occasion  by  the  commandment,  wrought  in  me 
lust. 

The  next  consequence  is  that  "the  law  worketh  wrath," 
because  the  wTath  of  God  must  fall  upon  the  person  that  is 
carried  away  by  temptation.  "  Moreover,  the  law  entered 
that  the  offence  might  abound — that  sin  might  appear  sin, 
that  sin  by  the  commandment  might  become  exceeding  sin- 
ful." The  law  written  in  the  heart  of  man  did  condemn  sin 
in  his  conscience,  but  the  law  written  in  stone  made  it  appear 
as  a  transgression.  Since  the  law  has  been  given,  the  finger 
of  the  judge  may  point  in  solemn  silence  at  the  word  "  thou 
shalt  not,"  and  the  gambler,  the  thief,  the  murderer  are  taken 
to  their  prison.  By  the  law  "all  the  world  was  made  subject 
to  the  judgment  of  God." 

"All  the  world"  includes  Satan  and  his  ungodly  host. 
They,  too,  will  be  judged  according  to  the  law  that  was  laid 
out  for  them. 

That  is  the  point  where  the  glory  of  the  law  of  Moses  comes 
in.  God's  intention  was  not  to  condemn  mankind,  but  to 
destroy  the  archfoe  who  is  working  against  Him  through 
human  instruments.  vSince  the  fall  of  man  the  combat 
between  God  and  Satan  has  been  carried  on  through  man,  the 
war  between  the  God  of  truth  and  the  father  of  lying,  between 
holiness  and  unholiness,  between  righteousness  and  unright- 
eousness, between  good  or  the  Good  One  and  evil  or  the 
evil  one. 

The  law  does  condemn  the  lawless;  in  the  day  of  judgment, 
after  the  age  or  the  dispensation  of  grace  is  passed,  the  justice 
of  the  law  will  be  executed  unhindered  to  the  last  jot  and 


MOSES'   GI.ORY.  l6l 

tittle.  Thus  God  will  triumph  by  the  law,  therefore  the  law 
of  condemnation  is  glorious.  "This  is  the  condemnation, 
that  light  is  come  into  the  world;  and  men  loved  darkness 
rather  than  light,  because  their  deeds  were  evil.  For  every 
one  that  doeth  evil  hateth  the  light,  neither  cometh  to  the 
light,  lest  his  deeds  should  be  reproved.  But  he  that  doeth 
truth  cometh  to  the  light,  that  his  deeds  may  be  made  mani- 
fest, that  they  are  wrought  in  God. " 

According  to  this  passage,  light — i.  e.,  the  lawgiver  as  well 
as  the  law,  both  the  old  and  the  new  law — was  given,  in  the 
first  place,  not  to  condemn,  but  to  separate  the  lovers  of  light 
from  the  lovers  of  darkness,  the  doers  of  the  law  from  the 
breakers  of  the  law. 

In  that  sense  the  law  does  not  only  stand  for  condemnation, 
but  also  for  justification.  The  same  law  makes  the  sinner 
tremble  and  sends  home  the  righteous  with  joy. 

The  word  "justification"  has  two  meanings  which  appar- 
ently contradict  each  other;  therefore  the  difficulty  in  recon- 
ciling certain  Bible  passages  which  have  perplexed  more  than 
one  believer. 

Its  first  meaning,  according  to  Webster,  is  the  act  of  shoiving 
or  the  ground  of  maintaining  that  some  person  is  not  censurable, 
or  that  something  is  just,  right,  or  in  accordance  with  the  law. 
In  another  sense,  according  to  the  same  source,  justification 
is  called  the  gracious  act  of  God  by  which  man  is  declared 
righteous,  or  justly  free  from  obligation  to  penalty,  and  fully 
restored  to  Divi7ie  favor. 

We  might  be  inclined  to  think  that  the  one  is  Old  Testa- 
ment, the  other  New  Testament  truth,  that  the  first  sense 
was  gradually  developed,  until  it  finally  assumed  the  large- 
ness of  the  comprehension  of  justification  for  whosoever  will. 

Still,  the  latter  is  not  absolutely  limited  to  the  New  Testa- 


1 62  FROM   GIvORY   TO   GLORY. 

ment,  but  we  find  indications  of  it  in  the  53rd  chapter  of 
Isaiah,  referring  to  the  Messiah's  office  of  free  justification, 
and  we  also  have  it  in  many  a  prophetic  passage  that  speaks 
of  the  time  when  Israel's  national  guilt  will  be  cast  into  the 
depth  of  the  sea,  restoring  the  nation  to  the  favor  of  God. 

The  first  explanation  oi  justification  seems  to  exclude  the 
second.  If  a  man  is  justified — i.  e.,  declared  7iot  to  be  censur- 
able, his  life  declared  to  be  in  accordance  with  the  latv,  it  does 
not  appeal  to  us  that  he  needs  the  gracious  act  of  God  by 
which  to  be  declared  free  iroxn.  obligation  to  peyialty. 

All  hinges,  though,  on  the  law  by  which  a  man  is  judged, 
whether  he  is  under  the  old  law,  the  law  of  Moses,  which 
requires  the  righteousness  of  the  law  that  may  be  obtained  by 
careful  observance,  or  whether  he  is  under  the  law  of  Christ, 
demanding  the  absolute  righteousness  of  God  that  can  never 
be  acquired  by  man,  no,  not  by  his  holiest  life,  as  long  as  he 
dwells  in  the  sinful  flesh.  To  be  declared  just  in  the  sight  of 
God,  righteous  as  He  is,  in  accordance  with  the  law  of  Christ, 
is  only  possible  by  justification,  the  gracious  act  of  God. 

First,  then,  we  have  the  simple  statement  of  both  fact^ — i. 
e.,  the  law  justifies,  and  the  law  does  not  justify:  "  The  doers 
of  the  law  shall  be  justified,'''  "  it  shall  be  our  righteousness,  if 
we  obvserve  to  do  all  these  commandments  before  the  Lord  our 
God  " — and  "  By  the  works  of  the  law  shall  no  fiesh  he  justi- 
fied.'' "That  no  man  is  justified  hy  the  law  in  the  sight  of 
God,  it  is  evident."  "  Enter  not  into  judgment  with  Thy  ser- 
vant, for  in  Thy  sight  shall  7to  man  living  he  justified.'' 

The  law  does  justify  the  doer  of  the  law.  But  when  the 
law  enlarged,  no  man  was  able  to  fulfill  it.  Even  the  old 
law,  being  a  law  of  love,  demanded  more  than  man  was  quali- 
fied to  do.  There  are  not  only  transgressions,  but  also  omis- 
sions, both  a  violation  of  the  law.     To  throw  the  neighbor's 


MOSES'  GLORY.  1 63 

lamb  into  a  ditch,  and  to  find  and  leave  it  there  helpless  while 
passing  by,  actually  amounts  to  the  vSame  thing. 

The  best  among  men  was  unrighteous  before  God.  There 
was  always  a  debt  left,  the  debt  of  love  is  never  fully  paid. 
None  of  us  can  help  owing  love  to  somebody,  which  we  have 
received  and  not  returned,  and  all  of  us  have  missed  opportu- 
nities which  love  gave  us  to  distribute  her  sweets  to  some  one 
who  needed  them  and  who  passed  our  way.  Therefore  the 
apostle  says:  "Owe  no  man  anything,  but  to  love  one 
another,  for  he  that  loveth  another  hath  fulfilled  the  law." 

For  such  sins  of  ignorance,  transgression  as  well  as  omis- 
sion, the  law  provided  sacrifices  to  **  atone  for."  Though 
sins  were  not  made  undone  by  the  law,  not  blotted  out  so 
that  no  traces  can  be  found — which  grace,  though,  promises 
to  do  for  the  penitent  sinner — yet  they  were  pardoned,  remit- 
ted, forgiven  according  to  the  law. 

The  law  is  terrible  in  holiness,  as  it  requires  an  atonement 
for  even  unconscious  sins.  * '  If  a  soul  .sin,  though  he  wist  it 
not,  yet  is  he  guilty  and  shall  bear  his  iniquity.  He  shall 
bring  the  trespass  offering,  and  the  priest  shall  make  an  atone- 
ment for  him,  and  it  shall  be  forgiven  him. " 

The  law  makes  no  provision  for  presumptuous  sins.  "  But 
the  soul  that  does  ought  presumptuously,  whether  he  be  born 
in  the  land,  or  a  stranger,  the  same  reproaches  the  Lord,  and 
that  soul  shall  be  cut  oiF  from  among  his  people.  Because  he 
hath  despised  the  word  of  the  I^ord,  and  hath  broken  His 
commandment,  that  soul  shall  utterly  be  cut  oiF;  his  iniquity 
shall  be  upon  him." 

That  clause  corresponds  with  the  New  Testament  teaching 
concerning  the  sacrifice  provided  for  the  redeemed  soul,  but 
refused  to  the  presumptuous  sinner.  "If  we  sin  wilfully, 
after  we  have   received  the   knowledge   of  the   truth,    there 


164  FROM   GI.ORY  TO   GLORY. 

remaineth  no  more  sacrifice  of  sins,  but  a  certain  fearful  look- 
ing for  of  judgment." 

This  evidently  refers  to  once- believers  only,  to  those  who 
have  not  only  heard,  but  actually  received,  taken  in,  believed 
in  the  Word.  For  the  unsaved,  mercy  and  forgiveness  are  laid 
up  to  the  last  moment  of  grace — i.  e.,  of  conscious  life. 

We  have  to  understand,  though,  what  wilfully  sinning 
means,  so  as  not  to  upset  the  peace  of  the  believer  who,  when 
overtaken  by  sin,  has  a  right  to  flee  to  the  mercy  seat  and  to 
claim  forgiveness  on  the  ground  of  the  atonement. 

Sinning  wilfully  does  not  stand  in  contrast  to  sinning  igno- 
rantly;  it  does  not  simply  mean  sinning  knowingly,  either 
in  the  Old  Testament,  or  in  the  New .  Else  it  would  have 
been  unreasonable  to  give  the  laws  and  rules  of  expiation  for 
theft  and  similar  sins  in  the  book  of  Exodus.  David  could 
not  have  obtained  pardon,  as  he  knew  what  he  did  when  he 
broke  the  laws  of  God  and  man. 

But  there  is  a  difference  between  sinning  from  love  for  sin, 
and  sinning  because  of  being  **  drawn  away  "  by  sin,  which 
can  happen  to  any  child  of  God,  though  it  ought  not  to  be, 
nor  has  to  be.  **  If  a  man  be  overtaken  in  a  fault,  ye  which 
are  spiritual  restore  such  a  one  in  the  spirit  of  meekness,  con- 
sidering thyself,  lest  thou  also  be  tempted." 

W^ho  of  us  has  not  to  confess  with  sorrow  and  shame  that 
even  since  our  true  conversion  we  have  been  drawn  away, 
some  time  at  least,  into  sin  of  thought  or  word  or  deed,  not- 
withstanding the  Spirit's  warning,  which  I  believe  He  gives 
us  every  time,  as  He  is  faithfully  watching  over  our  souls. 
The  spirit  is  willing,  but  the  flesh  is  often  weak,  prefers  to 
rest  while  the  Master  calls  to  work,  is  puffed  up  with  pride, 
desirous  to  satisfy  the  longings  of  ambition  and  vainglory 
instead  of  keeping  in  the  lowly  place.  Immaterial  sins  those 
seem  to  be,  absolutely  nothing  in   the  sight  of  the  world,  if 


MOSKS'  GI.ORY.  1 65 

compared  with  the  grosser  outburst  of  human  nature,  over- 
scrupulousness,  ridiculous  over-sensitiveness — but  does  not 
God  judge  the  redeemed  more  strictly  than  others  according 
to  their  knowledge  of  right  and  wrong? 

Let  us  here  e7i  passant  take  another  comfort.  Temptation 
in  itself  is  not  sin,  though  it  may  lead  to  it.  We  must  not 
confound  the  being  allured  by  sin  with  the  fall  itself.  Evil 
thoughts  presenting  themselves  unto  us  are  temptation,  not 
sin.  They  may  come  from  Satan,  or  from  the  world,  or  from 
our  own  flesh;  we  cannot  help  that — as  long  as  they  simply 
stay  without  and  beckon. 

But  there  is  a  moment  when  we  either  refuse  them  entrance, 
or  we  let  them  in,  we  agree  to  dwell  on  them,  play  with  and 
develop  them.     That  is  sin. 

Thus  we  stand  or  fall.  If  we  conquer,  it  is  by  the  grace  of 
God  alone,  and  there  is  no  margin  left  for  boasting  in  our  own 
virtue  and  strength  ;  nor  can  we  glory  if,  by  kind,  providential 
circumstances  surrounded,  we  are  kept  from  outbroken  sin  and 
its  shame.  If  others  need  the  humiliation  of  a  fall  for  their  own 
development,  perhaps  on  behalf  of  their  dull  hearing,  perhaps 
to  fell  the  tree  of  pride  and  self-complacency,  is  that  stumble 
of  theirs  a  weightier  sin  than  our  hidden  thoughts  ? 

But  all  that  cannot  be  presumptuous  sinning.  What,  then, 
is  it? 

One  kind  is  mentioned  by  the  Lord  Jesus  Himself:  "  All 
manner  of  sin  and  blasphemy  shall  be  forgiven  unto  men,  but 
the  blasphemy  against  the  Holy  Ghost  shall  not  be  forgiven 
unto  men." 

He  was  dealing  with  and  speaking  of  men  who  hated  Him, 
who  were  willing  to  ascribe  the  glory  and  power  of  working 
miracles  to  Satan  rather  than  to  admit  that  authority  and  love 
belong  to  God  and  His  Servant  Jesus. 

The  apostle  John  speaks  of  a  *  *  sin  unto  death  ' '  that  seems 


1 66  FROM   GLORY   TO   GLORY. 

to  be  more  comprehensive  than  the  sin  against  the  Holy 
Ghost,  and  which  is  perhaps  more  fully  explained  by  the 
author  of  the  epistle  to  the  Hebrews.  It  is  a  sin  committed 
by  fonner  believers,  by  those  that  "were  once  enlightened," 
by  those  "  once  sanctified  by  the  blood  of  the  covenant." 

To  "  trample  under  foot '  *  the  blood,  the  blessing  of  which 
had  been  enjoj'ed  before,  is,  if  anj-thing,  a  presumptuous  sin. 

The  definition  of  *  *  presumptuous  *'  according  to  Webster  is 
* '  bold  and  confident  to  excess,  irre\'erent  with  respect  to 
sacred  things,  wilful,  done  with  bold  design." 

People  of  such  tendency  will  scorn  grace  and  despise  the 
Lawgiver.  They  may  resent  the  punishment  because  it  is 
painful  and  hateful,  but  setting  their  teeth  together  they 
rather  bear  the  punishment  than  reach  out  for  g^ce  which 
"  abounds  much  more  where  sin  abounds. ' ' 

Cain  was  not  cursed  because,  as  he  said,  his  iniquity  was 
* '  gppeater  than  it  may  be  forgiven,"  but  because  he  ' '  hated  his 
brother's  righteous  works;"  he  hated  good,  he  hated  God,  the 
source  of  all  good. 

Esau  despised  his  birthright — ^i.  e.,  the  privilege  that  he 
should  be  one  of  the  lineage  fix>m  which  the  Messiah  was  to 
come; — therefore  **  afterward,  when  he  would  have  inherited 
a  blessing,  he  was  rejected,  for  he  found  no  way  to  change  his 
mind,  though  he  sought  it  carefully  with  tears.  " 

His  tears  were  not  the  expression  of  godly  sorrow,  he  was 
mourning  over  the  blessing  he  had  lost. 

**  He  that  despised  Moses'  law  died  without  mercy."  De- 
spising presupposes  knowledge,  a  thorough  study  of  the  pros 
and  contras.  It  means  wilfully  rejecting,  doing  despite  unto 
the  Spirit  of  grace,  of  gracious  gifts. 

These  presumptuous  sins  are  done  without  that  painful, 
exhausting  struggle  between  the  good  and  evil  in  us,  without 
the  tears  of  regret  and  repentance  after  the  fall,  without  the 


MOSHS'  GLORY.  167 

longing  for  being  washed  and  cleansed  again.  It  is  the 
nature  of  the  unclean  among  the  beasts  that  loves  to  wallow 
in  the  mire. 

Therefore  **if  we  sin  wilfully  after  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacrifice  for 
sins." 

Condemned  to  a  fearful  looking  for  of  judgment  and  fiery 
indignation,  condemned  to  fall  some  day  into  the  hands  of  the 
Living  God! 

That  is  New  Testament  teaching — an  echo  of  the  old  law, 
the  law  of  condemnation. 

Still,  it  was  pervaded  with  the  glory  of  grace,  as  it  provided 
— with  the  sentence — the  sacrifices  of  atonement  for  all  those 
who  had  sinned,  knowingly  or  ignorantly — the  presumptuous 
sinners  excepted. 

THE  MINISTRATION  OF  DEATH. 

At  first  glance  it  seems  that  the  ministration  of  condemna- 
tion and  the  ministration  of  death  are  one  and  the  same  thing, 
yet  one  may  discern  a  difference  which  justifies  the  use  of 
both  terms  in  the  same  chapter. 

While  the  first  deals  with  evil  and  good,  the  latter  takes  up 
the  consequences  of  doing  either — ^i.  e.,  death  or  life.  The 
one  condemns,  the  other  slays ;  the  one  leads  unto  death,  the 
other  leads  into  death ;  the  one  holds  out  grace,  a  sacrifice  for 
certain  violation,  the  other  is  without  remedy — and  yet  glori- 
ous— i.  e.,  on  the  same  principle  which  we  have  seen  before : 
it  exalts  the  absolutely  Holy  God,  triumphing  over  sin 
through  the  law. 

*  *  Was  then  that  which  is  good  "  (namely  the  law)  **  made 
death  unto  me  ?  "  asks  the  perplexed  soul.     God  forbid,  it  was 


1 68  FROM    GLORY    TO   GLORY. 

only  a  step  toward  life — i.  e,,  life  by  grace,  which  life  was 
forfeited  by  the  law. 

The  law  which  was  good  wrought  death  in  me,  a  sad  fact ; 
but  God  had  not  intended  it  so  to  be.  "The  commandment 
which  v/as  ordained  to  life  I  found  to  be  unto  death."  "  I 
consent  to  the  law  that  it  is  good ;  for  that  which  I  do  I  allow 
not;  for  what  I  w^ould,  that  I  do  not;  but  w^hat  I  hate,  that 
do  I."  ''For  I  delight  in  the  law  of  God  after  the  inward 
man." 

The  Israelites,  too,  delighted  in  the  holy  law,  when  they 
were  placed  before  the  choice  either  to  go  under  it  and  serve 
God  or  to  stay  out  of  it  and  forfeit  the  promises  that  attracted 
them  to  the  law. 

''Choose  ye  this  day  whom  ye  wuU  serve,"  said  Joshua  to 
them,  "  whether  the  gods  which  your  fathers  served  or  the 
Lord." 

"  See,  I  have  set  before  thee  this  day  life  and  good,  and 
death  and  evil,"  those  words  from  Moses'  lips  must  still  have 
been  ringing  in  their  ears  at  that  moment.  The  imperative 
figure  of  their  great  leader  must  have  risen  before  their  eyes, 
beseeching  them  as  an  ambassador  from  God  and  in  His 
name:  "Therefore  choose  life,  that  both  thou  and  thy  seed 
may  live.  Cleave  unto  Him,  for  He  is  thy  life  and  the 
length  of  thy  days." 

There  was  only  one  way  to  obtain  life,  and  that  was  by 
keeping  the  law  of  Him  who  was  life.  There  were  no  issues 
of  life  but  through  the  law.  No  life  was  held  out  to  them, 
wherever  else  they  looked.  Such  a  life-giving  law  w^as  entic- 
ing, and  thus  they  answered  Joshua  without  any  hesitation: 
"  We  will  serve  the  Lord." — "Ye  cannot  serve  the  Lord,  for 
He  is  an  holy  God." — "  But  we  will!  " — "Ye  are  witnesses 
against  yourselves  that  you  have  chosen  you  the  Lord,"  and 
the  law  entered  into  force. 


MOSES'   GLORY.  1 69 

They  had  done  right  in  choosing  the  I^ord  and  His  law- 
above  the  heathen  gods,  but  they  failed  to  obtain  life  through 
the  law,  though  it  was  in  it. 

"I  gave  them  My  statutes  and  showed  them  My  judgments, 
which  if  a  man  do  he  shall  even  live  in  them."  "The  man 
that  doeth  them  shall  live  in  them."  "If  the  wicked  will 
turn  from  all  his  sins  that  he  hath  committed,  and  keep  all 
My  statutes,  and  do  that  which  is  lawful  and  right,  ke  shall 
surely  live^  he  shall  not  die.  All  his  transgressions  that  he 
hath  committed,  they  shall  not  be  mentioned  unto  him;  in  his 
righteousness  that  he  hath  done  he  shall  live." 

But  "the  law  was  weak  through  the  flesh."  It  could  not 
accomplish  that  for  which  it  was  ordained,  it  could  not  lead  men 
into  life.  "  If  there  had  been  a  law  given  which  could  have 
given  life,  verily  righteousness  should  have  been  by  the  law." 

Therefore  the  commandment  was  disannulled  for  the  weak- 
ness and  unprofitableness  thereof.  "For  finding  fault  with 
them  (the  commandments),  He  says,  Behold,  the  days  come, 
when  I  will  make  a  new  covenant  with  the  house  of  Israel 
and  with  the  house  of  Judah  *  *  *  i  ^jn  be  merciful  unto 
their  unrighteousnesses,  their  sins  and  their  iniquities  will  I 
remember  no  more . ' ' 

"Wherefore  then  serveth  the  law? — It  was  added  because 
of  transgression,  till  the  seed  should  come,  to  whom  the 
promise  was  made." 

"  The  law  and  the  prophets  were  unto  John  ;  since  that 
time  the  kingdom  of  God  is  preached  " — which  means  eternal 
life. 

The  unbiased  Bible  student  will  readily  acknowledge  the 
difference  between  life  and  life,  its  substance  as  well  as  the 
way  how  to  obtain  it,  as  set  forth  in  the  Old  and  in  the  New 
Testament. 


1 70  FROM   GLORY   TO   GLORY. 

Although,  without  any  shadow  of  doubt,  resurrection  life — 
i.  e.,  life  after  death — is  taught  and  promised  in  the  Old  Tes- 
tament Scriptures,  still,  almost  invariably,  that  idea  is  some- 
how linked  together  with  the  dream  of  a  happy  life  on  earth, 
this  earth,  free  from  enemies,  sickness,  need  and  sorrow. 

The  one  does  not  exclude  the  other,  that  is  to  say,  resurrec- 
tion life — on  earth — this  earth,  is  laid  up  in  store  for  the  patri- 
archs, for  David,  for  all  the  just  among  Israel,  who  according 
to  the  prophets  shall  rise  out  of  the  dust  to  share  the  bles- 
sings which  the  last  generation  of  that  privileged  race  shall 
enjoy. 

In  other  passages  life,  promised  in  the  law  and  by  the  law, 
conveys  only  the  idea  of  a  long  lifetime^  a  happy  old  age. 

Isaiah  mentions  the  remnant  of  the  great  tribulation  as 
*' written  to  life,"  which  evidently  refers  to  life  on  earth  dur- 
ing the  millennium  without  previous  death.  Those  Jews  (per- 
haps some  in  our  days),  •*  written  to  life,"  will  live  through 
the  tribulation  time,  and  under  the  wing  of  the  Prince  of 
Peace,  will  awake  in  Beulah  land  like  *'  them  that  dream." 

The  righteousness  of  the  law  will  qualify  the  just  for  all 
such  glory. 

But  to  enter  into  the  spiritual  kingdom  of  God,  to  be  justi- 
fied in  the  sight  of  the  Holy  One  and  in  the  presence  of  the 
accuser — to  obtain  eternal  life — requires  more.  "  Except 
your  righteousness  shall  exceed  the  righteousness  of  the 
scribes  and  Pharisees,  ye  shall  in  no  wise  enter  into  the  king- 
dom of  heaven." 

It  was  reserved  for  the  Son  of  God  to  bring  to  light  * '  life, ' ' 
which  was  hidden  in  Him  from  the  eye  of  men  and  angels — 
"  In  Him  was  life,''  ''I am  the  resurrection  and  the  life,''  and 
by  His  resurrection  eternal  life  was  for  the  first  time  revealed 
both  to  the  heavenly  and  earthly  host — it  was  reserved  for 
Him  to  substitute  the  ministration  of  life  for  the  ministration 


MOSKS'   GLORY.  171 

of  death — i.  e.,  grace  for  justice,  the  gift  of  eternal  life  in  a 
land  of  light  and  bliss  for  the  terrors  of  the  yawning  jaws  of 
death,  justification  by  grace,  undeserved  favor,  for  justifica- 
tion by  the  law,  a  prize  too  high  to  be  obtained  by  the  incom- 
petent competitor  and  candidate  for  heaven. 

It  was  reserved  for  the  Son  of  God  to  bring  such  glad  tid- 
ings to  the  death-doomed  earth  and  to  show  those  poor  per- 
plexed creatures  the  way  how  to  get  to  the  haven  of  rest,  that 
is  to  say.  He  came  to  lay  down  the  law  of  the  new  ministra- 
tion, thus  setting  aside  the  old  law/^r  those  who  would  labor 
to  obtain  eternal  life. 

It  is  only  logical  and  right  that  the  higher  the  prize,  the 
greater  should  be  the  requirements  for  the  acquisition  of  our 
aspirations.  It  is  so  in  secular  life,  why  should  it  be  different 
with  the  things  pertaining  unto  God,  who  is  practical,  whose 
religion  is  practical,  who  Himself  is  the  Creator  of  the  com- 
mon sense  which  man  possesses? 

It  is  natural,  therefore,  that  the  rule  under  the  ministration 
of  Christ,  which  promises  eternal  life,  should  be  more  exact- 
ing, if  we  may  say  so,  than  the  old  ceremonial  law,  which 
was  only  given  to  prepare  for  a  life  in  the  golden  age.  But 
we  want  to  emphasize  once  more  that  the  new  law  did  not 
abolish  the  old  one,  was  not  contrary  to  it,  but  enlarged  it, 
filled  ix.  tip  (/^/filled  it),  leaving  the  substance  of  it,  the  "  ten 
words,"  the  same,  but  changing,  by  the  Spirit,  the  material 
ceremonies  and  ordinances  into  apparently  less  realistic  pre- 
scriptions for  the  manner  of  life  under  His  government ;  so 
that  by  spiritualizing  through  the  Spirit  of  God  the  Mosaic 
ordinances  concerning  cleanliness,  property,  protection,  right 
and  wrong  of  any  kind,  we  get  the  perfect  law  of  Christ  which 
even  commands  us  to  eat  and  drink  to  the  glory  of  God. 

Therefore  the  Son  of  God  said:  ''  Think  not  that  I  am  come 
to  destroy  the  law  or  the  prophets  ;  I  am  not  come  to  destroy, 


172  FROM  GLORY  TO  GLORY. 

but  to  fulfill  *  *  *  I  say  unto  you,  love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate  you,  and  pray 
for  them  which  despitefully  use  you  and  persecute  you  *  *  * 
be  ye  perfect,  even  as  your  Father  which  is  in  heaven  is 
perfect." 

Such  perfection  can  never  be  obtained  by  our  own  efforts. 
Our  insufficiency  and  the  weakness  of  the  law  in  trying  to  do 
us  good  throws  us  on  the  mercy  of  Him  who  came  to  estab- 
lish the  righteousness  of  grace  by  His  own  righteousness. 
We  shall  go  into  the  details  of  that  subject  later  on;  suffice  it 
here  to  say  that  none  of  us  will  flee  to  the  righteousness  of 
Christ,  unless  we  recognize  our  own  helplessness ;  and  we  are 
made  helpless  by  the  law,  which  we  cannot  keep.  It  stands 
before  us  with  the  sword  of  destruction  in  hand.  By  it  we 
are  driven  into  death.  The  reality  of  the  danger  demands  a 
standstill ;  horror-stricken  we  shrink  back  from  the  yawning 
gulf  below — where  to  turn  ?  To  Him  who  calls  in  gracious 
tones:  "  Come  unto  Me,  and  I  will  give  you  rest."  Prepared 
by  the  ministration  of  death  we  sink  into  the  hands  of  the 
ministration  of  life  by  grace  ''that  as  sin  hath  reigned  unto 
death,  even  so  might  grace  reign  through  righteousness  unto 
eternal  life  by  Jesus  Christ,  our  Lord." 

Again  we  ask  :  ''Wherefore  then  serveth  the  law?  "  "The 
law  was  our  schoolmaster  (pedagogue)  to  bring  us  to  Christ. ' ' 
Thus  ' '  the  law  made  nothing  perfect,  but  the  bringing  in  of 
a  better  hope  did,  by  the  which  we  draw  nigh  unto  God. " 

Moses'  ministration  of  death  was  the  path  that  led  into  life, 
and  any  way  that  leads  to  glory  is  part  of  that  glory. 

"  Though  it  had  no  glory  in  this  respect,  by  reason  of  the 
glory  that  excelleth,"  and  though  it  was  done  away,  yet  "the 
ministration  of  death,  written  and  engraven  in  stones,  was 
glorious,  so  that  the  children  of  Israel  could  not  steadfastly 
behold  the  face  of  Moses  for  the  glory  of  his  countenance." 

*     *     * 


MOSES'  GI.ORY.  173 

However  admirably  Michael  Angelo  succeeded  in  modeling 
a  marble  block  into  the  awe-commanding  likeness  of  the  great 
lawgiver  Moses,  his  chisel  was  not  able  to  carve  the  rays  of 
glory  in  that  noble  face.  But  some  day  he  will  be  seen,  his 
face  reflecting  the  brightness  of  the  Eternal  whose  praises  he 
extolled  on  earth  in  word  and  deed. 


How  Did  Moses  Glorify  God? 


It  is  a  strange  fact  that  men  like  to  pick  at  the  lives  of 
godly  men  and  women.  Whatever  good  they  may  have  done, 
however  earnestly  and  faithfully  they  may  have  honored  and 
obeyed  their  God,  a  flaw  has  to  be  detected  in  their  lives,  and, 
I  am  sorry  to  say,  can  be  found  in  most  of  them.  A  mantle 
woven  of  hints,  unuttered  suspicion,  sometimes  only  untimely 
silence  or  a  shrugging  of  shoulders,  is  spread  over  that  which 
would  naturally  shine,  while  doubtful  deeds  are  pulled  out  of 
their  corners  and,  like  placards  on  walls,  are  exposed  to  the 
looks  of  vain  curiosity,  to  the  ridicule  and  sharp  criticism  of 
the  public. 

Therefore  the  apostle  admonishes  us :  "  Give  no  offence  in 
anything,  that  the  ministry  be  not  blamed,  but  in  all  things 
commending  ourselves  as  the  ministers  of  God. " 

Friends  do  cover  the  weaknesses  of  those  they  love,  while 
enemies  lay  them  bare. 

Neither  Adam  and  Eve,  nor  Noah,  Abraham,  Lot,  Jacob, 
Moses,  David,  Solomon,  have  escaped  the  lynching  of  the  mob 
of  the  enemies  of  God,  who  have  branded  them  with  rebellion, 
adultery,  lying,  greediness,  cheating.  But  God  had  pre- 
vented His  enemies.  He  marked  every  one  of  those  awful 
criminals  with  some  special  name  of  honor  and  of  love,  which 
cannot  be  effaced  by  human  hand. 

God  wrote  the  Book.  He,  as  its  Author  and  at  the  same 
time  the  Creator  of  its  heroes  and  heroines,  is  the  final,  yea, 
the  only  authority  as  to  the  establishment  of  their  reputation. 

But  if  that  is  so,  if  God  wrote  those  annals  of  the  family 
history  of  man,  why  did  He  not  leave  the  sins  of  those  He 


HOW  DID   MOSES   GLORIFY  GOD?  1 75 

loved  SO  much  unrecorded?  He  might  have  done  so,  yes,  if 
He  had  intended  to  give  us  a  story  of  imaginary  heroes. 
Even  as  the  God  of  truth  He  might  have  given  us  only  their 
laudable  actions,  passing  over  their  transgressions  with  the 
clemency  of  silence;  it  is  not  just  necessary  that  all  one 
knows  be  told  out. 

But  the  Book  was  written  for  our  benefit.  The  deepest 
impressions  are  sometimes  made,  the  most  lasting  lessons 
learnt,  by  warning  examples. 

It  is  also  a  strong  proof  for  the  veracity  of  the  Bible  that 
nothing  and  nobody  is  whitewashed,  so  to  say;  that  God 
exposed  to  the  ill-will  and  unkind  criticism  of  man  our  mother 
Eve,  "the  mother  of  all  living;"  Adam  "who  was  the  son  of 
God;"  Noah  "  found  righteous  before  God,"  the  mighty  man 
of  prayer  and  intercession  (Ezek.  14:20);  Abraham,  "the 
friend  of  God;"  "just"  Lot;  Jacob  surnamed  Israel,  "a 
prince  of  God;"  Moses,  "  the  man  of  God;"  David,  "  a  man 
after  His  own  heart;"  Solomon,  a  "man  of  peace,"  counted 
worthy  to  build  a  house  for  the  name  of  the  Lord. 

Their  sins  and  shortcomings  were  written  down  for  our 
good,  the  work  of  the  wisdom  of  the  Faithful  God.  ' '  Now 
these  things  were  our  examples,  to  the  intent  we  should  not 
lust  after  evil  things,  as  they  also  lusted  ;  they  are  written  for 
our  admonition." 

Therefore  it  will  be  profitable  to  look  into  the  cloudy  side 
of  Moses'  life,  his  failures,  weaknesses,  yea,  sins,  before  we 
see  him  shine  forth,  in  such  an  altogether  human  tabernacle, 
the  brightness  of  a  victorious  life  to  the  glory  of  God.  We 
want  to  be  true  as  the  Word  of  God  is  true,  making  as  much 
concession  as  the  Scriptures  allow,  knowing  that  even  such 
an  apparent  defeat  must  work  as  one  of  the  "  all  things  "  for 
good  to  them  that  love  God. 


176  FROM  GLORY  TO  GLORY. 

In  a  few  instances  Moses  appears  almost  irreverent  in  his 
language  toward  God,  and  it  seems  difficult  to  harmonize  it 
with  the  attribute  "  meek  above  all  men  on  the  earth,"  given 
to  him  by  God  Himself. 

How  was  it  possible  for  him  to  answer  back  to  God:  "  O 
my  Lord,  send,  I  pray  Thee,  by  the  hand  of  him  whom  Thou 
wilt  send,"  so  that  the  anger  of  the  Lord  was  kindled  against 
Moses  ? 

On  another  occasion  we  read :  ' '  The  Lord  said  unto  Moses : 
*  Go  dowUy  charge  the  people  lest  they  break  through  unto 
the  Lord  to  gaze  and  many  of  them  perish.'  And  Moses  said: 
'The  people  cannot  come  up  to  mount  Sinai,  for  Thou 
chargedst  us  saying,  Set  bounds  about  the  mount! '  And  the 
Lord  said  unto  him:  *  Away,  get  thee  down! '  " 

The  tenor  of  those  words  must  appear,  at  least  to  some  of 
us,  rather  bold,  as  if  he  had  altogether  forgotten  that  he  was 
talking  to  a  God  who  knew  what  He  said  and  what  He  had 
commanded. 

Still,  in  the  one  case  it  was  the  very  meekness  of  Moses,  his 
humble  consciousness  of  his  unworthiness  for  such  a  calling, 
that  made  him  try  his  best  to  keep  out  of  it,  if  possible.  Hav- 
ing got  a  glimpse  of  the  Holy  God,  into  whose  service  he  was 
called,  and  of  the  responsibility  of  the  charge,  his  whole  being 
shrank  back,  and  only  the  stern  reproof  from  God,  his  Crea- 
tor, was  able  to  break  down  Moses'  resistance  and  fear. 
God's  •*  I  know,"  I  know  it  all,  and  His  *'  thou  shalt"  ended 
the  fearful  struggle,  but  only  those  who  have  passed  through 
similar  experiences  will  understand  what  battle  and  victory  it 
meant  for  Moses  to  say:  ''Thy  will  be  done." 

Mitigating  circumstances  may  be  found,  too,  in  the  other 
case.  Did  Moses  just  only  shun  the  wearisome  descent  from 
the  mountain  down  to  the  people,  in  order  to  warn  them,  and 
the  ascent  back  to  God  ?     Or  was  he  only  so  super  wise  ?   Did 


HOW   DID   MOSES   GIvORiFY   GOD?  1 77 

he  perhaps  think  that  God  had  forgotten  His  former  charge? 
Should  we  not  rather  read  between  the  lines:  "Lord,  I  was 
faithful  in  what  Thou  gavest  me  to  do ;  I  have  impressed  the 
people  with  the  solemnity  of  Thy  command ;  they  know  that 
they  will  perish,  man  or  beast,  if  any  should  touch  the  holy 
mountain." 

Moses  did  not  yet  know  the  weakness  of  even  the  chosen 
nation,  the  futility  of  human  resolutions  and  the  but  tempo- 
rary impression  of  God's  holiness  upon  the  minds  of  the 
people.  He  had  to  hear  the  absolute  command  of  God : 
"Away,  get  thee  down!  "  If  there  was  any  doubt  left  in 
Moses'  heart  as  to  the  necessity  of  the  order,  a  short  time  later 
he  found  it  to  be  only  too  true,  and  in  holy  anger  he  smashed 
the  tables  of  stone. 

Step  by  step  Moses  climbed  higher  into  the  spheres  of  glory 
and  descended  lower  into  the  knowledge  of  human  weakness 
and  degradation.  He  seemed  to  be  a  very  timid  servant  on 
the  start.  We  see  it  in  that  strange  event  of  his  son's  sick- 
ness on  the  way  from  Horeb  to  Egypt.  Why  did  God  so 
sharply  upbraid  Moses  :  "  Send  My  son  (Israel),  that  he  may 
serve  Me,  and  if  thou  refuse  to  send  him,  behold,  I  will  slay 
thy  sor\  (Gershom),  thy  firstborn?"  Those  words  were  spo- 
ken by  God  to  Moses;  they  were  intended  for  Moses,  and  not, 
as  some  think,  through  Moses  for  Pharaoh.  It  reads  as  fol- 
lows :  "  Thou  shalt  say  to  Pharaoh  *  *  *  and  I  sz.y  unto  tJtee  : 
*  Let  My  son  go,'  "  etc. 

We  can  easily  understand  the  condition  of  mind  in  which 
Moses  must  have  been  at  that  time.  He  was  on  his  first 
errand  as  a  servant  of  God.  He  was  to  meet  his  brother 
Aaron  in  the  wilderness.  Moses  and  Aaron  were  to  be  made 
one  in  the  wilderness,  to  serve  God  and  their  people  with  one 
mind  and  one  mouth.     Then  they  were  to  go  to  Pharaoh  and 


178  FROM  GLORY  TO  GLORY. 

claim  the  prisoner  who  was  unjustly  kept  in  the  hands  of 
cruel  taskmasters. 

Moses  had  taken  his  wife  and  two  sons,  and  he  had  started 
out  obediently;  but  what  was  going  on  in  his  heart  mean- 
while? Rebellion  of  the  old  man  against  the  impossible  task. 
I  shall  go  to  Egypt  and  send  my  brethren  out  ?  What  am  I 
that  I  should  exert  such  power?  Once  I  was  Pharaoh's 
favored  son,  yet  now  I  am  banished,  hated,  because  I  slew  an 
Egyptian  on  behalf  of  a  Jew.  What  authority  have  I  to  send 
them?     After  all,  my  people  may  not  want  to  go  ! 

"Send  My  son  that  he  may  serve  Me,"  was  the  solemn 
command  from  his  new  Master,  "and  if  thou  refuse  to  send 
him,  I  will  slay  thy  son." 

Moses  needed  those  words  both  of  warning  and  encourage- 
ment because  of. the  thoughts  of  doubt  and  rebellion  in  his 
heart.  He  had  not  yet  obtained  that  absolute  trust  in  God's 
almighty  power  which  gives  the  backbone  of  boldness  to  the 
tried  and  tempted  soul. 

Besides,  Moses  had  failed  in  courage  some  time  before,  and 
now  he  was  reaping  the  evil  fruit  which  made  his  calamity  at 
that  time  only  worse. 

The  son  of  an  Israelite,  when  eight  days  old,  had  to  be 
placed  under  the  protecting  covenant  which  God  had  made 
with  Abraham,  the  father  of  the  faithful.  Moses'  wife  was 
the  daughter  of  a  priest  in  Midian,  where  Moses  lived  at  the 
time  his  first  son  was  born,  and  as  a  stranger  to  the  race  of 
Abraham,  Isaac  and  Jacob,  she  may  not  have  considered  her- 
self under  obligation  to  the  Hebrew  laws.  Moses  should 
have  insisted  on  the  practice  ordained  by  God,  but  he  seems 
to  have  yielded  to  his  wife.  Anyhow,  on  the  way  the  child 
was  not  yet  under  the  covenant.  That  stood  against  Moses 
in  the  day  of  trouble. 

It  also  seems  that  he  had  not  dared  to  tell  his  father-in-law 


HOW  DID   MOSKS   GI.ORIFY  GOD?  1 79 

On  what  an  important  errand  he  was  sent  by  God.  Would 
he  not  be  ridiculed  by  him  for  such  a  daring  spirit?  He,  a 
fugitive,  was  to  lead  a  nation,  that  was  no  nation,  into  a  far- 
away country  ?  It  was  much  safer  not  to  talk  about  it  before 
it  was  done.     Qui  vivra  verra, 

"Let  me  go,  I  pray  thee,"  he  says  to  Jethro,  **and  return 
unto  my  brethren,  which  are  in  Egypt,  and  see  whether  they 
be  yet  alive."  Either  he  was  not  sure  whether  he  would  do 
what  the  I^ord  commanded  him  to  do,  or  he  lacked  courage 
to  say  so,  or  both. 

There  in  the  wilderness  God  meets  him.  He  turns  his 
heart  inside  out  and  shows  him  the  doubts  and  rebellion  still 
nestling  there.  "  If  not  *  *  *  I  will  slay  thy  son,"  and  He 
points  to  the  child  yet  out  of  the  covenant. 

The  mother,  who  evidently  was  still  resisting  her  husband's 
demand,  had  to  yield  to  the  pressure  of  the  hand  of  God  upon 
her — and  the  child  is  saved. 

While  we  who  are  weak  learn  a  lesson  of  absolute  trust  in 
the  perfect  will  and  wisdom  of  God  from  those  failures  of  His 
servant  Moses,  the  discouraged  burdenbearer  also  may  get  his 
warning  from  another  incident  in  Moses'  life. 

' '  Moses  heard  the  people  weep  throughout  the  families, 
every  man  in  the  door  of  his  tent ;  and  the  anger  of  the  Lord 
was  kindled  greatly,  Moses  also  was  displeased y 

At  first  glance  it  would  appear  as  if  Moses  was  also,  as  the 
Lord,  displeased  with  the  people  ;  but  reading  on  we  see  him 
murmuring  against  his  Master. 

"And  Moses  said  unto  the  Lord:  ' Wherefore  hast  Thou 
afflicted  Thy  servant,  and  wherefore  have  I  not  found  favor 
in  Thy  sight,  that  Thou  layest  the  burden  of  all  this  people 
upon  me?  *  *  *  Have  I  begotten  them,  that  Thou  shouldest 
say  unto  me  :  "Carry  them  in  thy  bosom,  as  a  nursing  father 


l8o  FROM  GLORY  TO  GLORY. 

beareth  the  sucking  child,  unto  the  land  which  Thou 
swearest  unto  their  fathers?  *  ^  *  i  am  not  able  to  bear  all 
this  people,  because  it  is  too  heavy  for  me.  And  if  Thou  deal 
thus  with  me,  kill  me,  I  pray  Thee,  out  of  hand,  if  I  have 
found  favor  in  Thy  sight,  and  let  me  not  see  my  wretched- 
ness. " 

How  many  mothers  are  displeased  with  the  Lord,  because 
He  has  given  them  a  little  child,  or  two,  or  ten,  that  they 
should  carry  them  in  their  bosom  unto  the  land.  God  hears 
such  murmurings  and  answers  them  some  day  some  way. 

Moses'  words  of  displeasure  were  very  strong,  but  we 
notice  a  marked  similarity  between  them  and  Jethro's  well- 
meant  advice.  It  takes  us  back  to  the  time  when  his  father- 
in-law  came  to  visit  that  Moses  whose  fame  had  reached  him 
as  well  as  others.  He  found  him  busy  but  happy  among  the 
flock  intrusted  to  his  care,  because  the  people  came  to  him  to 
inquire  of  God. 

From  morning  till  evening — that  was  too  much,  as  Jethro 
thought,  though  Moses  did  not  complain.  He  steps  in  with 
good  advice :  do  not  kill  thyself,  this  thing  is  too  heavy  for 
thee  alone ;  choose  helpers,  that  they  may  bear  the  burden 
with  thee !  True,  he  added :  "If  thou  shalt  do  this  thing  and 
God  command  thee,"  but  it  appears  from  Numb,  ii  :i6  that 
those  elders  were  chosen  by  Moses  without  the  Divine  order, 
as  only  after  Moses'  murmuring  they  were  installed  in  their 
office  by  God. 

If  anything,  it  shows  us  how  the  seed  of  human  commisera- 
tion works  its  way  in  the  naturally  fertile  ground  of  the  flesh, 
crops  out  and  brings  forth  fruit,  the  dangerous,  unpleasant 
fruit  of  self-commiseration. 

Woe  to  a  mother,  sister,  friend  who  sows  discontent  into 
the  heart  of  a  young  wife,  pointing  out  faults  in  her  husband's 
character  or  the  hardships  of  the  household  burden.     All  that 


HOW  DID   MOSES   GI,ORIFYGOD?  l8l 

may  at  first  be  laughingly  repudiated,  but  the  ground  harbors 
the  seed,  and  sun  and  rain  make  it  to  grow.  When  then  the 
germ  peeps  out  of  the  ground,  the  young  woman  is  shocked 
at  the  first  manifestation  of  ill-feeling,  murmuring,  disap- 
pointment. It  is  quite  foreign  to  her,  whence  is  it?  She 
tries  to  discard  it  from  her  mind,  she  loves  her  husband,  and 
she  would  do  anything  for  him.  But  the  harm  is  done. 
Unless  the  Gardener's  hand  pulls  out  the  weed  in  time  and 
puts  in  its  place  the  plant  of  praise  and  contentedness,  dis- 
satisfaction will  grow  and  outgrow  the  better  qualities.  The 
rosy  cheeks  and  the  round  face  will  be  displaced  by  the  drawn 
lines  and  the  bilious  complexion  of  the  cranky  housewife! 
What  a  pity ! 

But  whose  fault  is  it  ?  Without  hesitation  it  may  be  writ- 
ten down  to  the  account  of  her  who  by  word  or  example  did 
spoil  the  cheerful  toiler  that  had  never  noticed  her  wretched- 
ness before. 

And  whose  was  the  loss,  Jethro's  or  Moses'? 

Service  is  not  compulsory  in  the  sight  of  God,  it  must  be 
voluntary ;  in  fact.  He  does  not  care  for  other  service.  The 
murmurer  will  certainly  be  released. 

''Gather  the  men  whom  thou  knowest,  and  I  will  come 
down  and  talk  with  thee  there,  and  I  will  take  of  the  spirit 
which  is  upon  thee,  and  will  put  it  upon  them;  and  they 
shall  bear  the  burden  of  the  people  with  thee,  that  thou  bear 
it  not  thyself  alone." 

Do  we  not  see  a  tear  trickle  down  from  the  Master 's  eye  ? 
Was  He  so  unreasonable?  Was  His  yoke  so  unbearable  that 
His  faithful  servant  had  to  ask  death  from  His  hands  as  a 
favor,  the  overburdened  man  ?  Have  we  thus  ever  grieved 
our  Master,  too? 

Have  we  ever  felt  the  burdens  of  our  position,  the  solitude 
of  our  single  post,    the  silence  of  our  lonely  path  so  over- 


1 82  FROM   GLORY   TO   GLORY. 

whelming  that  we,  too,  have  asked  to  be  released  from  such 
a  heavy  load  ? 

Certainly  we  cannot  help  that  our  nature  cries  out  for  relief. 
Our  nature  is  human  and  very  weak  and  squirms  under  the 
pressure  of  any  extraordinary  burdens  or  restrictions  that  are 
*'  imposed  "  on  it,  as  we  generally  think. 

But  it  pays  to  quickly  put  a  lock  at  the  door  of  our  lips, 
before  those  feelings  and  thoughts  escape  from  the  place  that 
belongs  to  them  to  a  certain  extent,  before  they  are  uttered, 
even  before  God  in  our  prayer  closets. 

It  is  the  safest,  sometimes  the  only  way  for  victory  to  call 
on  Jesus,  our  Helper,  that  He  may  come  and  lay  His  own 
hand  on  our  mouth — how  soothing  it  is ! — in  order  to  restrain 
that  heart,  which  is  so  deceitful,  and  those  lips,  which  are  so 
rash  and  froward,  from  sinning  against  the  Good  Master. 

Does  He  not  know  it  all?  He  has  weighed  the  pressure. 
He  is  grieved  if  we  do  not  trust  Him  to  be  reasonable  and 
loving. 

If  tears  are  a  relief,  let  them  flow  when  in  your  little  nook 
you  long  for  some  one  you  know  and  who  knows  you,  just 
one  of  your  own,  one  of  your  friends,  to  help  you  bear  your 
sorrows  and  share  your  joys  and  interests  which  only  those 
who  were  intimately  acquainted  with  you  seemed  to  under- 
stand. Tears  coming  from  the  source  of  woe  are  not  sin,  per- 
haps weakness. 

But  let  us  not  murmur,  no,  not  once.  Let  us  live  by  our- 
selves without  comforts  and  comforters,  let  us  toil  by  our- 
selves without  human  sympathy  to  the  utmost  of  our  God- 
given  strength,  if  the  Master  says  so.  The  gain  on  the  one 
hand  would  be  too  fleeting,  the  loss  on  the  other  too  great. 

"  I  will  take  of  the  spirit  which  is  upon  thee,"  says  God  in 
answer  to  Moses'  complaint,  "  and  I  will  put  it  upon  them." 
It  seems  strange  that  He  should  do  thus.      Was  there  no 


HOW  DID   MOSES   GLORIFY  GOD?  183 

more  spirit  in  store  ?  Might  He  not  have  put  it  on  the  others 
without  diminishing  Moses'  portion?  Certainly  He  might, 
He  has  enough  to  fill  each  and  every  one  to  overflowing;  but 
God  had  provided  sufficient  spirit  and  strength  for  that  work 
to  be  done.  It  had  all  been  condensed  in  one  body;  now  it 
was  to  be  let  out  into  and  through  dififerent  channels.  The 
same  amount  will  do,  the  same  amount  of  water  force,  of  elec- 
tric power,  the  same  volume  of  steam,  whether  contributed 
through  few  or  many  ways. 

If  Moses  had  known  that,  probably  he  would  not  have 
dared  to  murmur.  Perhaps  his  failure  at  Kadesh,  which 
occurred  some  time  later,  was  due  to  the  diminishing  of  the 
spirit  in  him.  We  have  the  advantage  of  learning  from 
Moses'  sad  experience. 

My  heart  has  often  been  sore  for  Moses,  who  had  sufifered 
so  much,  had  stood  up  for  the  Lord  so  bravely,  had  done  so 
gloriously  as  the  leader  of  the  flock — and  finally  when  they 
drew  nigh  to  the  land  of  hope,  when  it  was  in  sight  and  only 
one  river,  the  Jordan,  was  to  be  crossed,  the  shepherd  had  to 
lay  down  his  staff,  the  general  his  sword,  the  servant  his 
charge.  ''Get  thee  up  into  this  mount,  and  see  the  land,  and 
when  thou  hast  seen  it,  thou  shalt  be  gathered  unto  thy 
people." 

Moses'  words  are  so  pathetic  when  he  speaks  of  that  hour  : 
'  *  I  besought  the  Lord  at  that  time  saying :  *  O  Lord  God, 
Thou  hast  begun  to  show  Thy  servant  Thy  greatness  and 
Thy  mighty  hand ;  for  what  God  is  there  in  heaven  or  on 
earth  that  can  do  according  to  Thy  works  and  according  to 
Thy  might  ?  I  pray  Thee,  let  me  go  over  and  see  the  good 
land  that  is  beyond  Jordan,  that  goodly  mountain  and  Leb- 
anon.'    But  the  Lord  was  wroth  with  me  for  your  sakes,  and 


184  FROM  GLORY  TO  GLORY. 

would  not  hear  me  ;  and  the  Lord  said  unto  me  :  '  Let  it  suf- 
fice thee  ;  speak  no  more  unto  Me  of  this  matter.'  " 

Some  Christians  who  have  made  a  mistake  over  which  God 
will  not  pass  without  punishment  do  not  so  meekly  submit  to 
the  altering  of  God's  purpose  concerning  them  as  Moses  did. 
I  know  some  who  had  received  a  certain  calling,  who  after- 
ward dishonored  the  Lord,  and  when  God  then  set  them 
aside,  for  a  while  at  least,  they  began  to  wrestle  with  God 
and  went  on  wrestling,  that  He  should  put  them  back  into 
the  place  originally  appointed  for  them.  They  never  enjoyed 
peace  and  restfulness  again  until  they  had  learned  to  say: 
••Thy  will  be  done." 

God  said  :  * '  Let  it  suffice  thee ;  speak  no  more  unto  Me  of 
this  matter."  Be  satisfied  with  the  remainder  of  My  grace, 
with  the  smaller  work  given  thee  to  do,  as  thou  didst  not 
prove  equal  to  the  greater.  But  most  of  them  act  like  wilful 
children.  Instead  of  going  up  to  the  mount  Pisgah  to  view 
the  goodness  of  the  Lord  from  far,  they  persist  on  their  own 
wishes,  saying :  "  Either  I  go  into  the  land  or  I  die  here  in 
the  valley,"  pouting  with  God.  I  remember  an  acquaintance 
in  London  who  was  not  willing  to  humble  himself  under  the 
almighty  will  of  God ;  he  made  his  own  grave  in  the  valley 
of  the  living  shadows,  the  asylum  of  the  insane. 

That  last  ascent  to  Pisgah 's  height  must  have  been  very 
bitter.  Moses  was  120  years  old,  and  though  his  eye  was  not 
dim,  and  his  natural  force  was  not  abated,  yet  the  load  of 
regret  was  weighing  heavily  on  him.  Obediently  he  went, 
he  saw,  he  fell  asleep. 

What  was  Moses'  sin  that  caused  God  to  alter' His  purpose, 
we  ask?  God  had  promised  that  He  would  "drive  out  from 
before  him  the  inhabitants  of  Canaan  on  the  other  side  of 
Jordan." 

It  is  stated  in  a  few  words  :  ' '  Because  ye  believed  Me  not 


HOW   DID  MOSES   GLORIFY   GOD?  1 85 

to  sanctify  Me  in  the  eyes  of  the  children  of  Israel."  Nothing 
but  that,  nothing  but  lack  of  faith,  by  which  the  glory  of  God 
had  suffered  loss. 

''  Speak  \xxi\.o  \h^  rock  before  their  eyes,  and  it  shall  give 
forth  his  water."  The  murmurers  had  seen  some  time  pre- 
viously how  the  rock  was  smitten  with  the  rod  and  the 
waters  gushed  out.  God  was  minded  to  do  a  new  thing, 
more  marvellous  than  the  first.  The  water  should  obey  the 
spoken  word,  and  thus  the  mouths  of  the  discontented  people 
should  be  stopped  by  the  manifestation  of  the  greatness  of  the 
power  of  God. 

But  Moses  again  smote  the  rock,  he  smote  it  twice,  and  the 
words  spoken  were  far  from  glorifying  God.  "Ye  rebels, 
must  we  fetch  you  water  out  of  this  rock  ? ' '  Yet  notice,  not 
the  tenor  of  those  angry  words  condemned  Moses,  but 
'*  because  ye  believed  Me  not." 

He  believed  in  old  experiences,  he  was  not  strong  enough 
to  follow  the  Lord  on  ground  which  he  had  not  trod  before. 

What  a  warning !  Solemn  ring  the  apostle 's  words  in  our 
ear :  "So  we  see  that  they  could  not  enter  in  because  of 
unbelief.  Let  us  therefore  fear,  lest,  a  promise  being  left  us 
of  entering  into  His  rest,  any  of  you  should  seem  to  come 
short  of  it." 

*     *     * 

Notwithstanding  the  preceding  pages  which  unroll  before 
us  the  human  weakness  of  the  man  of  God,  his  own  Master 
gives  him  the  testimony  *  *  My  servant  is  faithful  in  all  his 
house." 

It  is  not  always  easy  to  be  loyal  to  one's  master.  The 
most  difficult  position  to  be  filled  is  perhaps  that  of  a  media- 
tor. He  has  not  enough  authority  to  arrange  matters  after 
his  own  judgment  and  taste,  and  yet  has  enough  authority  to 


1 86  FROM  GI.ORY  TO   GI<ORY. 

be  blamed  by  his  subordinates  for  unpleasant  and  unsatis- 
factory conditions. 

A  steward  cannot  hand  out  the  portions  of  meat  to  the 
household,  unless  they  be  given,  to  him  by  his  master. 
Such  a  steward  was  Moses.  He  had  to  feed  the  flock  of  un- 
trained Israel.  The  Master  sometimes  withheld  the  meals  so 
as  to  try  the  inmates  of  the  house  and  to  see  what  was  in 
their  hearts.  He  proved  Israel  and  found  them  wanting. 
His  test  brought  their  disposition  of  murmuring  to  the  sur- 
face. "Thou  shalt  remember  all  the  way  which  the  Lord 
thy  God  led  thee  all  these  forty  years  in  the  wilderness,  to 
humble  thee,  and  to  prove  thee,  to  know  what  was  in  thine 
hearty  whether  thou  wouldest  keep  His  commandments  or  no. 
And  He  humbled  thee,  and  suffered  thee  to  hunger,  and  fed 
thee  with  manna  *  *  *  that  He  might  make  thee  know  that 
man  does  not  live  by  bread  only,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  the  Lord  does  man  live." 

Poor  Moses,  he  got  it  every  time.  Still,  when  discontent, 
greediness,  vulgar  tastes,  obstinacy,  selfishness,  hatred,  mur- 
der were  in  the  camp,  he  held  out  on  his  post — faithful. 

"They  thrust  him  from  them,  and  in  their  hearts  turned 
back  again  into  Egypt,  saying  unto  Aaron :  '  Make  us  gods 
to  go  before  us  ;  for  as  for  this  Moses,  which  brought  us  out 
of  the  land  of  Egypt,  we  wot  not  what  is  become  of  him." 

Moses  did  not  flinch  when  later  on  they  were  almost  ready 
to  stone  him.  He  fled  to  God  for  refuge,  and  when  the  storm 
was  over,  he  stood  again  in  the  front. 

He  proved  worthy  of  the  calling  as  a  mediator  and  as  an 
example  for  the  flock.     He  did  glorify  God  by 

1.  Faith,  5.  Humility, 

2.  Obedient  trust,  6.  Unselfish,  persevering  prayer, 

3.  Self-denial,  7.  A  longing  to  see  God's  glory, 

4.  Prompt  obedience,  8.  A  praising  spirit. 


BY  FAITH. 

Moses  believed  that  God  had  appointed  him  to  be  the  deliv- 
erer of  Israel.  Acting  on  that  conviction,  he  slew  one  who 
was  an  enemy  to  his  people.  It  was  the  rash  act  of  the 
untrained,  impetuous  servant,  the  zeal  without  knowledge, 
which  some  Christian  workers,  too,  display,  when  they  hurl 
thunderbolts  and  lightnings  against  those  who  differ  from 
their  views,  anxious  to  bury  them  in  the  sand,  forgetting, 
though,  that  their  victims  are  not  Egyptians,  but  brethren 
of  their  own  camp. 

By  faith  Moses,  when  he  was  come  to  years,  refused  to  be 
called  the  son  of  Pharaoh 's  daughter.  He  had  a  better  name, 
the  name  by  which  he  was  known  to  God,  Moses,  "  drawn 
out."  By  that  name  he  was  written  down  in  the  book  to 
which  he  refers  when  he  says  :  **Blot  me,  I  pray  Thee,  out 
of  Thy  book  which  Thou  hast  written."  "Thou  hast  found 
favor  in  My  sight,  and  I  know  Thee  by  name,"  says  God. 
He  knows  you  and  me  by  name,  if  we  are  written  down  in 
the  book  of  life.  We  may  each  have  a  special  name,  but  we 
have  one  in  common,  the  name  of  Christ.  As  members  of 
His  own  Body  we  are  marked  with  His  own  name.  Some 
may  have  had  to  give  up  another  name.  Moses  by  faith  pre- 
ferred the  better. 

For  by  faith  "he  saw  Him  that  is  invisible."  He  saw 
Pharaoh  in  his  royal  majesty,  endowed  with  sufficient  power 
to  have  the  daring  Hebrew  youth  slain  in  the  twinkling  of  an 
eye  ;  but  he  feared  not,  because  he  saw  behind  and  above  that 
man  the  hand  of  the  invisible  God  that  held  the  king's  wrath 
and  power  within  bounds  according  to  His  will. 

By  faith,  through  the  fire  visibly  burning  in  the  bush,  he 


1 88  FROM   GLORY   TO   GLORY. 

saw  the  God  of  Abraham,  Isaac  and  Jacob,  the  God  of  the 
living. 

Standing  before  the  rock,  with  the  rod  in  his  hand,  by  faith 
he  recognized  the  Christ,  the  Messiah,  who  would  be  smitten 
to  give  living  water  to  all  thirsty  souls. 

Faith  in  that  Messiah  whom  he  expected  to  come  with  the 
reward  for  the  faithful  gave  him  strength  to  prefer  the  riches 
of  the  future  to  the  treasures  of  Egypt. 

"  Through  faith  he  kept  the  passover  and  the  sprinkling  of 
the  blood,  lest  he  that  destroyed  the  firstborn  should  touch 
them."  Then  his  firstborn,  too,  was  safe  under  the  passover 
blood,  not  exposed  to  the  sword  of  the  death  angel  that  was 
passing  through  the  land.  Moses  himself  was  not  exempt 
from  the  passover  duty  to  which  he,  as  the  messenger  of  God, 
had  subjected  the  people.  Moses  himself,  the  head  of  his 
family,  had  to  take  a  lamb,  to  feed  it  certain  days,  to  slay  it, 
to  strike  its  blood  on  the  lintel  and  the  two  side  posts  of  the 
door.  He  had  to  keep  the  passover  meal  with  his  family, 
not  only  as  a  privilege,  but  as  a  life-saving  ordinance,  his 
loins  girded,  the  staff  in  hand  and  shoes  on  his  feet.  He,  too, 
had  to  remain  in  the  house  through  that  night  until  the 
morning;  he  had  to  answer  his  children's  questions  according 
to  the  instruction  given  by  God. 

By  faith  he  ran  the  race,  until  he  was  received  into  the 
arms  of  God. 


BY  OBEDIENT  TRUST. 

Obedient  trust  gives  courage.  Moses  was  not  bold  by 
nature,  but  he  was  made  so  by  God.  Step  by  step  his  Master 
instructed  and  strengthened  him,  in  order  to  be  glorified  in 
the  end,  and  Moses  did  learn  the  lessons  of  trust  line  by  line. 

Trust  is  not  faith,  it  is  more.  Faith,  when  put  to  the  test 
and  found  proof,  develops  into  trust.  Trust,  the  successful 
result  of  experience,  makes  us  bold  for  new  battles  of  faith 
and  grows  into  virtue,  the  pride  of  manhood,  to  which  every 
servant  of  God  should  attain. 

Higher  than  even  trust  stands  confidence.  We  may  have 
absolute  trust  in  a  person  as  to  ability,  trustworthiness,  good 
will.  But  to  approach  such  a  one  with  confidence  requires  a 
certain  something  on  his  part  which  makes  the  other  feel  wel- 
come, and  a  good  conscience  on  the  part  of  the  latter. 

Moses  had  it  all,  faith,  trust,  confidence  toward  God.  It 
is  interesting  to  see  how  he  was  taught  little  by  little. 

"  I  am  the  God  of  thy  father,  I  am  thy  God,  I  AM  THAT  I 
AM — speak  thou  all  that  I  say  unto  thee."  A  child  can 
repeat  what  is  put  on  its  lips.  That  was  the  first,  the  little 
thing  he  had  to  do. 

' '  This  shall  be  a  token  unto  thee :  when  thou  hast  brought 
forth  the  people  out  of  Egypt,  ye  shall  serve  God  upon  this 
mountain."  Weaklings  in  faith  love  signs  and  tokens,  and 
God  is  gracious  enough  to  encompass  the  beginning  of  our 
pilgrimage  with  special  signs,  dreams  or  visions,  if  it  is  advis- 
able for  the  growth  of  His  babe.  We  need  not  be  dis- 
appointed or  uneasy  as  they  cease.  Often  that  is  but  a  token 
for  good,  a  proof  that  the  child  has  outgrown  babyhood. 

Thus  God  placed  before  Moses  a  visible  goal  on  the  road  at 
a  distance,  the  mount  Horeb,  and  the  believing  servant  made 


190  FROM  GLORY  TO  GLORY. 

for  it.  The  promise  was  given  to  him  on  the  very  spot  where 
he  was  to  see  its  fulfilment,  at  the  mount  of  God,  where  he 
was  feeding  the  flock  of  Jethro.  He  obediently  left  the  place, 
returned  to  his  brethren  in  order  to  get  them  out  of  Egypt 
and  bring  them  back  to  this  very  mount  Horeb  where  they 
all  should  worship  God. 

With  that  mark  in  view,  trusting  in  his  heart  that  what 
God  had  said  would  come  to  pass,  he  refused  Pharaoh's  offer 
to  let  the  Hebrews  worship  in  his  own  land.  Nor  was  he 
contented  when  they  were  allowed  to  go,  but  without  their 
little  ones  and  flocks.  No  compromise,  Pharaoh,  all  as  my 
God  has  said  ! 

"  Get  thee  from  me,  take  heed  to  thyself,  see  my  face  no 
more,"  was  the  king's  answer,  "  for  thou  shalt  die." 

Then  Moses'  trust  increased  as  he  had  to  choose  between 
his  Divine  and  his  human  master.  He  waved  his  rod  at  the 
command  of  God,  and  darkness,  hail  and  dreadful  things 
came  down  ;  he  stretched  it  over  the  sea,  and  the  way  was 
open,  while  angry  waves  were  struggling  before  and  behind 
to  close  up  that  path  of  salvation  for  the  people  of  God. 

Moses,  once  starting  out  on  the  line  of  faith,  did  not  swerve 
from  it,  either  to  the  right  or  to  the  left.  He  had  one  aim — 
to  reach  the  mount  of  God  with  his  flock  of  man  and  beast, 
there  to  meet  the  new  Master  Jehovah  and  to  receive  His 
well-done. 

His  trust  was  gradually  growing,  from  the  setting  up  of 
the  goal  to  the  moment  he  arrived  there,  a  victor. 

The  untrained  servant  Moses  could  not  have  entered  into 
the  midst  of  the  cloud,  which  appeared  like  a  burning  fire,  or 
into  the  cloud  of  thick  darkness  of  which  Moses  said :  * '  I 
exceedingly  fear  and  quake."  But  God  gave  him  one  lesson 
after  another. 

• '  What  is  that  in  thine  hand  ? "     It  sounds  altogether  like 


HOW  DID   MOSES   GLORIFY  GOD  ?  I9I 

kindergarten  exercises.  There  is  an  extreme  sweetness  in 
that  story.  The  rod  had  become  a  serpent.  Moses,  unpre- 
pared for  such  a  surprise,  horrified,  yet  obedient  to  the  com- 
mand, seizes  it  by  its  tail.  He  is  all  right,  but  such  an  expe- 
rience does  not  tend  to  make  the  natural  man  more  confident. 
Who  knows  what  that  fearful  God  will  require  from  him 
next  ! 

Behold,  the  tender  God,  who  knoweth  our  frame,  who 
remembereth  that  we  are  dust,  says  to  the  poor,  frightened 
creature  before  Him:  "  Vnt^ please  (or  I  pray),  thy  hand  into 
thy  bosom." 

Trust  cannot  be  commanded  imperatively.  God  Himself 
condescends  to  say  **  please" — i.  e.,  "wilt  thou  not  do  it  to 
please  Me  ?  ' ' 

The  same  little  Hebrew  term  nj  is  used  by  God  when  He 
sent  Abraham  and  his  son  to  that  tremendous  task  of  faith  on 
mount  Moriah:  *'  Take,  I  pray  thee,  thy  son." 

Let  us  place  ourselves  for  a  moment,  single-handed,  before 
a  bare  rock.  Multitudes,  dying  with  thirst,  cover  the  ground 
as  far  as  the  eye  can  see,  desperate  to  exact  vengeance  on 
that  man  who  had  made  himself  a  fool  and  them  likewise. 
"  Help,  or  thou  must  die  ! ' ' 

Imagine  that  you  are  that  man,  and  that  the  only  way  of 
escape  as  well  as  of  putting  an  end  to  that  untold  misery 
around  would  be  to  smite  that  rock  with  a  rod,  simply 
because  you  had  heard  God  say  so  to  you.  Would  you  have 
the  courage  to  make  yourself  ridiculous,  in  addition  to  your 
unpopularity,  by  thus  smiting  a  rock  of  stone?  Would  you 
dare  to  bid  them  silence,  to  tell  them  that  they  should  watch 
your  uplifted  arm  which  would  open  a  fountain  in  that  rock  ? 

But  Moses  dared,  because  he  knew  Him  that  had  told  him 
to  perform  the   miracle.     Standing  on  the  past  experiences 


192  FROM   GIvORY   TO   GLORY. 

and   on  the  promise  of  the  moment   he  lifted   his   arm,  he 
struck — he  gave  the  people  the  refreshing  drink  in  abundance, 

A  dreadful  plague  was  in  the  camp.  The  ground  is  strewn 
with  disfigured  corpses,  the  air  is  filled  with  the  moans  of 
those  who  are  still  wrestling  with  the  fearful  messenger  that 
has  come  to  call  them  away  from  this  earth.  The  living  are 
overtaken  in  their  flight.  Their  feet,  as  if  rooted  in  the 
ground,  refuse  to  carry  them  further,  and  down  they  sink, 
only  to  share  the  lot  of  those  who  have  suffered  and  died 
before. 

One  man  is  working  with  all  the  speed  that  necessity  is 
able  to  inspire.  By  hammer  and  fire  the  brass  is  moulded 
and  shaped  into  a  serpent ;  a  pole  is  carried  into  the  camp, 
he  fastens  the  serpent  on  it,  and  now  he  is  to  speak  the  word. 
Will  they  live  if  he  tells  them  to  look  at  that  brazen  serpent  ? 
And  if  not,  if  for  some  reason  or  another  some  one  obeys  and 
still  dies? 

There  was  no  time  for  ifs  and  doubts.  Every  minute, 
without  his  word,  some  were  taken  away  in  agony  and  pain. 
He  risked  it  on  the  Lord,  and  in  obedient  trust  he  promised 
life  to  the  believing  soul. 

One  may  well  shudder  and  shrink  at  first  in  such  extreme 
cases  of  trust.  Even  if  we  refuse,  a  punishment  will  not  fol- 
low, but  the  loss  on  our  part  is  evident,  the  loss  of  an  expe- 
rience and  the  Master's  "well  done." 

Moses  was  fully  repaid  for  his  daring  confidence,  as  God 
entrusted  him  with  more  and  more.  There  comes  a  buoyant 
feeling  over  the  champion  after  every  such  exploit.  But 
Moses'  greatest  triumph  was  that  he  had  been  chosen  to  be 
the  means  of  glorifying  God  by  such  obedient  trust  in  the 
presence  of  God's  people  and  before  His  enemies,  yea,  over 
the  gods  of  Egypt. 


BY  SELF-DENIAL. 

A  tent  for  a  palace;  a  lot  of  disorderly  men,- women  and 
children  for  the  disciplined  army  of  the  Egyptian  king;  a 
long  pilgrimage  for  a  life  of  rest  and  comfort ;  a  homestead 
still  to  be  conquered  for  a  property  on  hand,  and  that  not 
only  for  himself,  but  also  for  his  wife  and  children! 

Yet  by  faith  Moses  chose  rather  to  suffer  affliction  with  the 
people  of  God,  than  to  enjoy  the  pleasures  of  sin  for  a  season 
with  the  Egyptians,  or  even  the  pleasures  with  his  own 
people,  when  they  indulged  for  a  while  in  the  dance  around 
the  golden  calf.  That  calf  is  still  alive,  it  seems  to  prosper, 
fed  by  the  millions  that  worship  it  to-day. 

Dancing  sirens  bewitch  the  senses,  but  the  charm  dies 
away  with  the  last  sounds  of  their  music,  lingering  perhaps 
through  the  dreams  of  the  night.  Finally  the  wailing  women 
take  their  place,  when  they  howl  their  dirges  around  the  bier, 
not  reaping  any  applause  from  that  stiff  form  in  the  centre. 
Death's  dance  is  very  horrid,  his  clasp  so  tight,  so  chilling, 
his  face  so  grinning,  his  bones  so  rattling,  so  dry.  That 
dance  ends  never,  though  the  poor  victim  longs  and  cries  for 
rest,  for  a  minute's  repose.  But  there  is  none,  and  the  dread 
whirl  goes  on — through  eternity. 

What  a  contrast,  to  fall  asleep  in  Jesus,  to  be  gathered  to 
the  fathers  and  there  to  rest ! 

It  would  be  more  than  foolishness  to  say  that  all  enjoyment 
is  sin.  The  question  is  only  to  find  out  how  much  of  it  is 
allotted  to  you  and  me  here  on  earth  by  the  Master's  hand. 
It  is  most  important  to  let  others  draw  their  own  lines 
between  allowed  and  forbidden  pleasures.  Later  on  we 
shall  go  deeper  into  that  subject. 

But  beyond  doubt  there  is  also  real  pleasure  in  sin,  which 
works  out  death.     For  our  own  sakes  we  must  by  all  means 


194  FROM  GLORY  TO  GLORY. 

abstain  from  such  allurements.  Still,  we  cannot  call  that 
self-denial,  can  we  ? 

Self-denial  is  the  act  of  denying  oneself  gratification  for  the 
good  of  some  one  else  or  for  self- mortification.  While  the 
blessings  of  self-denial  endured  from  the  last  mentioned 
motive'  remain  unfruitful  to  the  rest  of  the  world  and  are, 
sounded  to  the  bottom,  nothing  but  selfishness,  self-denial 
for  the  benefit  of  others  is  a  seed,  sown  and  watered  with 
tears,  but  rich  in  fruit  of  sweet  savor  to  God  and  man. 

Moses  was  but  human,  and  every  self-denial,  every  for- 
bearance on  his  part  to  gratify  his  inclinations  and  feelings 
was  a  free-will  sacrifice.  There  is  no  doubt  but  that  from 
time  to  time  he  must  have  compared  his  life  in  the  wilderness 
with  his  bright  prospects  in  Egypt,  or,  if  he  had  forfeited  that 
chance,  he  had  at  least  the  right  to  enjoy  his  family,  to  build 
for  them  a  home,  even  as  an  exiled  prince  in  Midian.  What 
a  story  of  hidden  woe  is  contained  in  the  short  report  that  he 
had  sent  Zipporah  and  his  children  back  to  her  father. 

Forty  days  and  forty  nights  without  food  and  drink,  a  man! 
And  thus  his  whole  life  is  a  chain  of  greater  and  smaller 
self-denials,  as  hinted  at  in  the  first  lines  of  this  chapter. 

Moses  is  a  blessed  example.  He  chose  not  for  a  season, 
but  for  the  ages  to  come. 

O  reader,  who  will  be  your  companion  in  the  hour  of  death? 
Will  it  be  the  angels  to  make  your  grave  and  carry  you  home  ? 
No  price  is  too  high  for  such  an  eternity,  no  afflictions  too 
painful,  no  suffering  too  bitter,  no  work  too  hard,  no  losses 
too  great. 


BY  PROMPT  OBEDIENCE. 

Obedient  trust  and  prompt  obedience  are  not  quite  the 
same,  though  loving  submissiveness  is  the  root  of  both. 

Obedience  in  a  general  sense  will  not  always  do.  In  mili- 
tary life  there  must  be  one  step,  one  look,  one  movement, 
made  by  all  at  the  same  moment,  and  that  is  only  brought 
about  by  promptness  as  to  time. 

In  our  Savior's  life  we  have  admired  the  beauty  of  service 
by  His  immediate  readiness  for  work  as  well  as  patient 
waiting. 

Moses  also  was  ready  early  in  the  morning  to  go  up  to  the 
top  of  the  mount.  Another  time  we  see  him  waiting  till  the 
hour  came  for  him  to  move  on.  One  morning  a  company  of 
74  people  went  up,  called  by  the  God  of  Israel.  They  saw 
Him  and  rejoiced  before  Him.  Then  two  of  them  were 
singled  out  to  draw  nearer  to  the  seat  of  God,  to  go  up  into 
the  mount,  Moses  and  his  servant  Joshua. 

How  far  they  got,  those  two,  we  do  not  know,  but  they 
came  to  a  place  where  they  were  bidden  to  stop,  and  there 
they  were  kept  waiting  six  days  for  further  orders.  When 
the  call  came,  it  was  only  for  Moses.  "  The  seventh  day 
God  called,  and  Moses  went  *  *  *  into  the  midst  of  the 
cloud." 

He  as  the  leader  was  always  on  time,  even  when  the  roll- 
call  came  and  he  was  summoned  to  climb  the  last  of  earthly 
hills. 


BY  HUMILITY. 

It  is  not  very  hard  to  be  humble  when  we  have  seen  the 
Lord  in  glory,  revealing  Himself  unto  us.  We  feel  our  noth- 
ingness and  His  greatness.  Compared  with  Him,  what  are 
we  ?  The  inhabitants  are  as  grasshoppers  before  Him  that 
sitteth  on  the  circle  of  the  earth;  and  man  knows  it,  too, 
unless  he  is  blinded  with  ignorance  and  swelled  with  self-con- 
ceit. Did  we  never  see  a  frog  seated  on  the  stump  of  a  tree 
among  the  reeds  of  a  pond,  trying  to  look  big? 

But  when  it  comes  to  the  point  of  who  is  greater,  you  or  I, 
between  man  and  man,  woman  and  woman,  sometimes  hus- 
band and  wife,  the  tenor  of  words  and  bearing  is  greatly 
changed.     Even  the  grasshoppers  try  to  overhop  each  other. 

The  world  is  an  indescribable  chaos  of  grasping,  climbing, 
overreaching,  and  it  is  a  question  whether  only  the  English- 
man aspires  for  the  top  seat  on  the  eighth  story  of  the  tower 
of  Babel. 

' '  It  shall  not  be  so  among  you ;  but  whosoever  will  ,be 
great  among  you,  let  him  be  your  minister,"  says  our  Master. 

"Even  as  the  Son  of  Man  came  not  to  be  ministered  unto, 
but  to  minister. " 

To  lay  down  one's  own  glory  and  to  take  the  lowest  seat  is 
glory  and  brings  glory.  To  strive  for  it,  and  then  to  be 
abased  b3'^  some  other,  means  shame. 

Grace  teaches  even  the  proud  to  take  the  lowly  place.  We 
all  can  be  made  meek  by  grace,  there  are  few  who  are  meek 
by  nature.  Though  Moses  was  brought  up  in  splendid  sur- 
roundings and  chosen  by  God  for  exceptional  work,  yet  the 
Scriptures  say  of  him  :  '  *  The  man  Moses  was  meek  above  all 
the  men  that  were  upon  the  face  of  the  earth. " 


HOW  DID   MOSES   GLORIFY  GOD?  I97 

He  lived  out  to  the  glory  of  God  what  we  are  admonished 
to  do :  "  The  .servant  of  the  Lrord  must  not  strive,  but  be 
gentle  unto  all  men." 

It  is  hard,  very  hard  sometimes.  Moses  must  have 
appeared  dull  and  stupid  when  Miriam  undertook  to  lecture 
him  concerning  his  family  affairs.  If  he  had  acted  as  becom- 
ing the  great  Moses,  he  might  have  crushed  her  by  one  single 
look.  Meek  enough  to  remain  calm  under  the  united  attack  of 
Miriam  and  Aaron,  he  was  able  to  discern  the  Spirit's  ''still, 
small  voice  "  that  whispered  to  him  :  "Roll  thy  way  upon  the 
I^ord,  trust  also  in  Him,  and  He  shall  bring  it  to  pass ;  and 
He  will  bring  forth  thy  righteousness  as  the  light  and  thy 
judgment  as  the  noonday." 

As  Moses  did  glorify  God,  so  God  did  glorify  Moses.  Him- 
self came  to  his  defense  and  stepped  in  without  more  delay 
than  was  necessary  to  work  out  the  intended  glory.  It  pays 
to  leave  all  such  troubles  to  Him. 

We  do  not  read  of  any  instance  when  Moses  was  overbear- 
ing in  his  rulership.  His  true  power  lay  probably  to  a  great 
extent  in  his  very  meekness. 

Meekness  is  not  lack  of  high  spirits  and  power,  nor  is  it 
lack  of  self-respect.  On  the  contrary,  it  presupposes  them,  it 
presupposes  a  certain  something  that  has  to  be  subdued  by 
the  noblest  part  of  one's  character. 

Meekness  might  be  compared  to  well-balanced  scales.  Put 
on  the  one  side  a  strong  mind,  firm  conviction,  buoyancy, 
proud  ambition,  self-appreciation  as  the  result  of  success,  and 
on  the  other  humility,  moderation,  modesty,  patience,  sub- 
missiveness,  and  the  hand  of  the  scales  will  point  to  the  little 
but  weighty  word  "meek." 

Therefore  "the  meek  shall  inherit  the  earth;"  therefore 
"  a  meek  and  quiet  spirit  *  *  *  is  in  the  sight  of  God  of  great 
price." 


BY  UNSELFISH,  PERSEVERING  PRAYER. 

Israel  had  committed  the  great  sin.  Moses  was  still  in  ignor- 
ance of  what  they  had  been  doing  during  his  absence  ;  but 
God  saw  it,  and  He  said  to  Moses:  "Now  therefore  let  Me 
alone  that  my  wrath  may  wax  hot  against  them,  and  that  I 
may  consume  them,  and  I  will  make  of  thee  a  great  nation." 

What  a  chance,  Moses  !  Now  thy  firstborn  will  be  exalted, 
now  Zipporah  will  be  satisfied  that  she  was  ever  married  to 
you,  she  will  be  called  the  mother  of  a  nation. 

But  the  tempter  lost  the  chance.  In  Moses'  heart  the  glory 
of  God  had  the  first  place  under  all  circumstances.  Giving 
up  his  own  interest  he  pleads  :  * '  *  Lord,  why  does  Thy  wrath 
wax  hot  against  Thy  people  which  Thou  hast  brought  forth 
out  of  the  land  of  Egypt  with  great  power  and  with  a  mighty 
hand?  Wherefore  should  the  Egyptians  speak  and  say : 
' '  For  mischief  did  He  bring  them  out,  to  slay  them  in  the 
mountains  and  to  consume  them  from  the  face  of  the  earth?" 
Turn  from  Thy  fierce  wrath,  and  repent  of  this  evil  against 
Thy  people.  Remember  Abraham,  Isaac  and  Israel,  Thy 
servants,  to  whom  Thou  swaredst  by  Thine  own  self  and  saidst 
unto  them :  "I  will  multiply  your  seed  as  the  stars  of  heaven, 
and  all  this  land  that  I  have  spoken  of  will  I  give  unto  your 
seed,  and  they  shall  inherit  it  forever."'  And  the  Lord 
repented  of  the  evil  which  He  thought  to  do  unto  His  people." 

In  another  and  similar  case  Moses  pleaded  again  for  the 
rebellious  crowd.  They  had  heard  the  evil  report  of  the 
spies,  and,  stirred  up  by  them,  they  turned  against  the  Lord. 
"Let  us  make  a  captain,  let  us  return  into  Egypt."  If  dis- 
content is  in  the  heart,  it  is  easily  kindled  into  a  flame  by  the 
least  wind,  from  wheresoever  it  comes. 


HOW  DID   MOSES   GLORIFY  GOD?  I99 

While  Moses  and  Aaron,  knowing  the  terror  of  the  Holy 
Lord,  fall  on  their  faces,  Joshua  and  Caleb  plead  with  the 
people.  **  Only  rebel  not,  the  I^ord  is  with  us,  fear  ye  not 
the  people  of  the  land."     But  they  bade  stone  them. 

And  the  Lord  said  unto  Moses  :  "  How  long  will  this 
people  provoke  Me,  and  how  long  will  it  be  ere  they  believe 
Me  for  all  the  signs  which  I  have  showed  among  them?  I 
will  smite  them  with  pestilence,  and  disinherit  them,  and  will 
make  of  thee  a  greater  nation  and  mightier  than  they. " 

Once  more  Moses  has  a  chance  for  personal  glory.  But 
again  the  interest  of  his  God  stands  higher ;  he  is  jealous  for 
that  great  and  glorious  name. 

'  •  And  Moses  said  unto  the  Lord :  *  They  have  heard  that 
Thou,  Lord,  art  among  this  people,  that  Thou,  Lord,  art 
seen  face  to  face,  and  Thy  cloud  standeth  over  them,  and 
Thou  goest  before  them,  by  daytime  in  a  pillar  of  cloud  and 
in  a  pillar  of  fire  by  night.  Now,  if  Thou  shalt  kill  all  this 
people  as  one  man,  then  the  nations  which  have  heard  the 
fame  of  Thee  will  speak  saying :  * '  Because  the  Lord  was  not 
able  to  bring  this  people  into  the  land  which  He  sware  unto 
them,  therefore  He  hath  slain  them  in  the  wilderness."  '  " 

God  knew  His  servant  well  enough,  therefore  He  put  him 
to  such  a  test,  and  Moses  stood  it  to  the  glory  of  his  Master. 

As  Moses  interceded  for  his  nation,  so  he  did  for  his  own 
sister  who  was  smitten  with  leprosy.  "Heal  her  now,  "he 
pleaded.  He  might  have  rejoiced  that  God  had  judged  in  his 
favor  and  revenged  him.  But  he  only  thinks  of  her,  his  own 
dear  sister.  "Heal  her  now, "  is  his  cry.  Immediate  deliver- 
ance, Lord,  from  her  pain  and  her  shame  ! 

Under  physical  sufferings  he  obtained  by  prayer  the  victory 
over  the  Amalekites.     His  hands,  held  up  in  prayer  for  his 


200  FROM  GLORY  TO  GLORY. 

valiant  brethren  on  the  battle  field,  became  heavy.  He 
longed  to  let  them  down,  just  for  a  little  while.  But  imme- 
diately his  host  in  the  plain  below  lost  power  and  was  driven 
back.  What  was  to  be  done  ?  He  needed  some  rest.  Should 
he  choose  victory  for  the  people  of  God  at  the  cost  of  the 
impossible,  or  preservation  of  his  own,  the  leader's,  body? 

Victory  by  all  means  !  A  stone  is  found  for  him  to  sit  on, 
while  his  arms  are  stayed  by  the  hands  of  faithful  friends. 

If  you  feel  like  giving  up,  dear  brother,  sister,  while  some 
battle  of  faith  is  going  on,  not  yet  crowned  with  perfect  vic- 
tory, get  two  strong  friends  to  come  and  prop  your  weakness, 
and  hold  out  till  the  fight  is  won. 

Moses,  a  man  of  prayer!  See  him  go  up  that  mountain, 
slowly,  steadily;  he  is  not  certain  of  his  success  this  time. 
Israel  has  sinned  such  a  great  sin. 

God  had  sent  him  down  to  execute  judgment.  The  calf 
had  been  ground  to  powder,  and  the  water  of  the  brook  had 
become  a  bitter  drink.  The  spiteful  sinners  had  fallen  by  the 
sword;  there  was  great  mourning  in  the  camp,  and  Moses, 
poor  Moses,  spent  a  wearisome  night. 

For  the  glory  of  God,  for  the  glory  of  His  justice,  the 
worst  of  the  sinners  had  been  slain;  but  what  about  the  rest? 
Would  God  pardon?  Moses  did  not  know,  he  scarcely  dared 
to  foster  any  hope,  not  without  a  ransom. 

But  there  was  one  price  he  might  offer  to  God  in  exchange 
for  the  nation.  Had  not  God  Himself  valued  him  as  equal  to 
the  whole  multitude  when  He  was  about  to  destroy  them  and 
replace  them  by  a  new  generation,  the  descendants  of  His 
faithful  servant? 

Be  slow,  Moses,  in  making  such  an  offer — thyself  instead  of 
the  people — God  may  accept  it,  and  what  then  about  thee? 


HOW  DID   MOSES   GI.ORIFY  GOD?  20I 

"Blotted  out  of  the  book  of  God,"  he  murmured  with  a 
shudder. 

In  the  morning  he  arose,  his  mind  was  made  up  :  one  as  a 
ransom  for  many. 

He  called  the  people.  "Ye  have  sinned,  "  he  said,  "yet  I 
will  go  up  to  the  Lord  ;  peradventure  /  shall  make  an  atone- 
ment ioT  jour  sin." 

Did  they  understand  his  noble  thought?  It  reminds  of 
Jonathan 's  wonderful,  unselfish  love,  *  *  passing  the  love  of 
women."  "  Fear  not,  David,  thou  shalt  be  king  over  Israel, 
and  I  shall  be  next  unto  thee,"  he  said — only  next,  though 
the  king's  son. 

Moses  chose  to  be  next  to  Israel  in  the  plan  of  God,  not 
first.  He  was  not  seeking  his  own  glory.  That  conscious- 
ness gave  him  confidence  to  approach  God  this  time  without 
being  called,  it  made  him  daring  even  to  lay  down  his  life  for 
his  brethren. 


LONGING  TO  SEE  THE  GLORY  OF  GOD. 


Few  and  imperfect  are  the  sketchlines  of  Moses'  life,  but 
sufficient  to  recognize  and  admire  what  gives  relief  to  the 
stature  of  manhood  before  us :  it  is  his  thirst  and  ardent 
desire  to  glorify  the  God  of  his  fathers.  That  longing  made 
him  bold  where  the  natural  Moses  would  have  shrunk  from 
publicity  and  would  have  preferred  to  retire  into  the  recess  of 
unknown  privacy.  We  can  easily  understand  that,  having 
labored  for  the  glory  of  God,  he  longed  to  see  it. 

Not  all  desire  to  see  the  glory  of  God  is  holy,  not  every 
effort  to  obtain  that  gratification  is  crowned  with  success. 

The  ark  of  the  I^ord,  which  had  been  in  captivity  among 
the  Philistines,  was  finally  returned  by  them  to  the  people  of 
God.  There  was  much  rejoicing,  and  sacrifices  of  thanksgiv- 
ing were  offered  up. 

Then  the  desire  arose  among  the  multitude  to  see  what  was 
hidden  from  their  eyes  bj^  a  threefold  covering,  the  dwelling 
place  of  the  glory  of  God  between  the  cherubim  of  gold.  It 
cost  them  their  lives.  "  He  smote  the  men  of  Beth-shemesh, 
because  they  had  looked  into  the  ark  of  the  Lord,  even  He 
smote  of  the  people  fifty  thousand  and  threescore  and  ten 
men." 

It  was  an  unholy  desire,  irreverent  curiosity.  God  is  not 
mocked,  He  is  a  consuming  fire. 

But  Moses,  filled  with  the  ardent  desire  to  know  God  bet- 
ter, boldly  asked  Him:  "I  beseech  Thee,  show  me  Thy 
glory,"  and  he  did  see  all  that  human  eye  is  able  to  bear. 

His  longing  was  not  sudden  impulsiveness ;  he  had  been 
prepared  for  such  privilege  by  a  close  walk  with  God. 

He  had  been  employed  in  His  service  ;  he  had  endured 


HOW  DID   MOSES   GLORIFY  GOD  ?  203 

trials  and  griefs  therein  ;  he  had  counted  his  own  advantage 
nothing,  if  the  glory  of  God  were  to  suflfer  loss  by  his  own  pro- 
motion ;  the  cloudy  pillar  had  descended  and  talked  with  him 
face  to  face. 

All  that  made  him  but  long  for  more,  anxious  to  know  the 
Lord  God  better  than  he  did. 

' '  Thou  hast  said  :  '  /  know  thee  '  *  *  *  shew  me  now  Thy 
way,  that  1  may  know  Thee,' '  he  prayed. 

God  answered  that  request,  He  promised  to  show  him  the 
way  and  to  go  in  the  midst  of  the  people  further  on. 

And  Moses,  waxing  bold,  goes  on  and  asks:  "Show  me 
Thy  glory  !" 

We  know  the  rest  of  that  story.  We  see  Moses  make 
haste,  bow  his  head  toward  the  earth  and  worship,  while  the 
Glory  passed  by. 

Happy  Moses ! 


BY  A  PRAISING  SPIRIT. 

The  result  of  Moses'  attitude  toward  God  was  that  "the 
people  feared  the  Lord,  and  believed  the  Lord  and  His  servant 
Moses. ' ' 

But  as  if  desirous  to  cast  his  own  crown  down  at  the  feet  of 
his  Master,  to  whom  he  owed  it  all,  and  to  turn  the  eyes  of 
that  rejoicing  throng  only  to  Him,  Moses  lifted  up  his  heart 
with  his  hands  toward  the  Lord  of  glory,  and  sang  His 
praises  in  what  is  still  called  the  song  of  Moses. 

"I  will  sing  unto  the  Lord,  for  He  hath  triumphed  glo- 
riously; the  horse  and  his  rider  hath  He  thrown  into  the  sea. 
The  Lord  is  my  strength  and  my  song,  and  He  is  become  my 
salvation.  He  is  my  God,  and  I  will  prepare  Him  an  habita- 
tion, my  father's  God,  and  I  will  exalt  Him." 

Exalt  his  father's  God,  the  same  who  had  guided,  encour- 
aged, helped  Amram  in  the  preservation  of  the  wonderful 
child. 

How  ridiculous  in  contrast  to  Moses'  own  testimony  is  a 
certain  modern  exposition  of  Moses'  mission  and  work.  The 
absurd  pamphlet  " The  Mystery  of  the  Golden  Calf"  would 
not  be  worth  mentioning,  were  it  not  a  fact  that  in  our 
days  and  to  some  people  any  trash  is  welcome  to  pull  down, 
distort  or  contradict  the  Bible ;  but  when  such  doctrines  are 
brought  to  meet  the  Word  of  God  face  to  face,  they  generally 
only  serve  to  enhance  its  grandeur  and  truth.  The  following 
blasphemous  teaching  can  but  strengthen  our  point. 

Sometimes  we  hear  Christians  say  that  the  God  of  Abra- 
ham, Isaac  and  Jacob  is  the  Jewish  God,  and  that  Jesus 
Christ  is  ours.  Some  have  tried  to  make  Jews  believe  in 
"our  new  God  "  and  to  turn  from  "the  old  God."     Others 


HOW   DID   MOSES   GI.ORIFY   GOD?  205 

rightly  condemn  such  a  view  as  gross  ignorance,  and  still 
object  to  a  praj^er  unto  the  God  of  Moses  or  the  God  of  Abra- 
ham, Isaac  and  Jacob. 

As  long  as  we  do  not  come  to  see  that  the  Old  Testament 
God  cannot  change  and  will  always  be  the  same,  we  most 
assuredly  do  not  know  our  God  who  has  simply  revealed  His 
fuller  glory  in  the  manifestation  of  the  second  person  of  that 
Divine  being  ''Elohim"  *  in  flesh,  both  united  in  a  mysterious 
way  in  One  Being  through  the  Holy  Spirit,  the  third  person. 
A  being  and  a  person  are  not  exactly  the  same  ;  for  instance, 
you,  one  being,  are  said  to  be  as  many  persons  as  you  know, 
that  is  to  say,  fully  understand,  languages. 

We  have  One  God,  *'  Elohim,"  who,  in  the  course  of  time, 
took  unto  Himself  the  other  name  Jehovah  (the  correctness  of 
the  reading  of  that  holy  name  is  disputed),  as  the  Covenant- 
making  and  Covenant-keeping  God. 

Therefore  He  said  to  Moses :  "I  appeared  unto  Abraham, 
unto  Isaac  and  unto  Jacob  by  the  name  of  God  Almighty,  but 
by  My  name  Jehovah  was  I  not  known  to  them. " 

But  that  professor,  Imber,  the  author  of  this  folly,  tells  us  of 
two  Biblical,  two  Hebrew  Gods,  and  of  "  the  political  feud  of 
the  famous  Jewish  Gods,  a  divine  comedy  with  a  tragic  ten- 
dency." The  one  is  the  "easy  going  Elohim,  the  God  of 
Abraham,  Isaac  and  Jacob,"  the  other  the  ''Mosaic  stern 
God  Jehovah."     The  emblem  of  the  dualistic  deity  Elohim, 


*  Elohim  means  literally  "gods"  in  plural,  while  the  Hebrew  verb 
used  in  connection  with  it  is  always  singular ;  for  instance  D\lSx  K"J2 
n^K^N"^3,  which  is  literally  translated  "  In  the  beginning  the  Gods  (He) 
created,"  or,  transposed  into  the  Perfect  Tense,  in  order  to  bring  out 
the  contrast  between  the  subject  and  its  verb  more  clearly,  it  would 
read:  "In  the  beginning  the  God^  i^^  J  created,"  a  marvellous  revela- 
tion through  language  of  what  our  God  is. 


206  FROM    GivORY   TO   GI.ORY. 

originally  belonging  to  the  Hebrews  in  Canaan — as  lie  says, 
before  (!)  Abraham  went  there  (do  we  remember  that  Abra- 
ham was  the  first  Hebrew — i.  e.,  "he  that  passes  over," 
namely  the  great  river  Euphrates?) — his  emblem  was  a 
"  veiled  calf,"  that  of  "  the  divine  bachelor  Jehovah,' '  a  prim- 
itive Chaldean  deity  from  Nebuchadnezar 's  (!)  country  was  a 
serpent,  the  "brazen  serpent."  Time  and  space  are  too  pre- 
cious for  us  to  go  into  further  details  of  such  absurdity  which 
is,  incredible  as  it  seems,  seriously  taken  up  and  advocated 
by  some  people — here  only  one  more  word  as  far  as  Moses  is 
concerned.  The  professor  calls  him  '*  the  great  generalissimo 
of  Jehovah  in  his  battles  against  Elohim,  who  succeeded  by 
policy  combined  with  vigorous  force  in  supplanting  the  Elo- 
histic  worship  by  that  of  the  victorious  Jehovah,  and  who 
hoisted  the  Nechuston  or  serpent,  the  emblem  of  the  unrecon- 
cilable  Jehovah,  after  destroying  Elohim 's  golden  calf.  " 

It  is  not  very  difficult  to  detect  the  real  author  of  such  sac- 
rilege behind  the  human  brain  and  pen. 

What  a  distorted  picture,  too,  of  our  Moses,  whose  whole 
life  was  spent  in  service,  adoration  and  worship  of  Elohim, 
his  father's  God,  that  revealed  Himself  to  him  as  the  first 
man  by  the  name  Jehovah. 

Therefore,  in  his  last  song,  he  calls  on  heaven  and  earth  to 
listen  to  his  testimony  :  ''Give  ear,  O  ye  heavens,  and  I  will 
speak  ;  and  hear,  O  earth,  the  words  of  my  mouth.  My  doc- 
trine shall  drop  as  the  rain,  my  speech  shall  distil  as  the  dew 
*  *  *  because  I  will  publish  the  name  of  the  I^ord  (Jehovah); 
ascribe  ye  greatness  unto  our  God  (Elohim)! " 


In  Him  Moses  gloried,  because  he  knew  his  Lord  and  God. 
He  realized  that  working  on  God's  part  and  serving  on  his 


HOW   DID  MOSES   GLORIFY   GOD?  207 

own  was  nothing  but  sowing  in  hope ;  that  working  hours 
meant  business  and  were  sometimes  very  cold  and  dry,  though 
he  was  a  co-worker  with  God  Himself ;  that  their  unfinished 
work,  while  still  in  preparation,  would  naturally  appear  to 
outsiders,  to  the  multitude,  as  the  little  patches  and  pieces  of 
a  so-called  "crazy  quilt,  "mere  odds  and  ends  of  no  value, 
waste  of  time  and  strength.  He  realized  that  those  insignifi- 
cant little  bits  of  nothing,  when  skilfully  put  together  by  an 
industrious  hand  with  thousands  of  patient  stitches,  would 
finally  make  a  glorious  piece  of  art  and  be  manifested  as  such 
in  due  time. 

Therefore  he  was  working  in  faithfulness,  waiting  in  hope, 
trusting  to  be  beautified  himself,  some  day,  by  the  beauty, 
the  glory  of  the  I,ord. 

L,et  it  appear,  O  lyOrd,  he  prayed,  let  it  appear  to  all  the 
world,  the  present,  that  sees  us  working,  and  the  coming 
generation  at  the  time  of  the  manifestation  of — oiir  glory. 

*'  Let  Thy  work  appear  unto  Thy  servants, 
And  Thy  glory  unto  their  children. 
And  let  the  beauty  of  the  lyord  our  God  be  upon  us !  " 


OUR  GLORY, 

OR  THE  CHRISTIAN'S  GLORIOUS  MINISTRY. 


Are  our  readers  glad  to  finally  get  ofi"  that  Old  Testament 
ground  into  the  purer  air  and  clearer  atmosphere  of  the  heav- 
enly high  places?  I  am,  too;  always  thankful  that  there  is 
something  more  to  follow,  and  that  the  Master  loves  to 
reserve  the  best  wine  for  the  last. 

But  as  I  leave  the  fortress  of  Old  Zion,  the  stronghold  of 
the  Old  Covenant,  I  do  not  shake  the  dust  off  my  feet  or  slam 
the  city  gates  behind  me.  On  the  contrary,  I  ask  the  faith- 
ful guardians  to]^  keep  them  wide  open,  that  while  I  climb  up 
the  mountain  path,  I  may  look  back  and  peep  through  the 
gates  from  time  to  time,  getting  a  glimpse  of  dear  old  Moses, 
whom  I  love  because  he  was  willing  to  do  the  hard  work, 
and  then  I  praise  my  God  that  He  gave  us  more  glorious 
work  to  do. 

And  thus  we  go  from  glory  to  glory.  By  and  by  we  do 
not  need  the  open  gates  any  more ;  we  get  so  high  that  the 
whole  plain  lies  beneath  us  like  an  open  book,  the  name  of 
which  is  "  The  Plan  of  God."  It  does  us  good  to  stop  often 
on  our  upward  road  and  to  get  a  bird's  eye  view  which  will 
inspire  us  with  genuine,  celestial  buoyancy  for  further 
flight. 

Up  then  to  the  place  of  our  destiny:  "vSeated  with  Christ 
in  the  heavenlies."     That  is  our  Glory  ! 


OUR   GLORY.  209 


ADORATION. 

Set  to  the  tune  of  No.  r  of  Mendelssohn's  duets  "  I  Would  that  my  Love. 

On  wings  of  divine  adoration 

My  soul  high  and  higher  would  soar, 
Till  reaching  the  throne  of  glory 

Would  bow  there  and  adore  ; 

Till  reaching  the  throne  of  glory 

Would  bow  there  and  adore  ; 

Would  humbly  bow, 

Yea,  humbly  bow, 

Humbly  bow  there  and  adore. 

My  Gracious  and  Loving  Redeemer, 
Thou  dost  not  despise  human  love. 
My  heart  is  but  small  and  feeble, 

And  for  Thee  there's  not  room  enough  ; 
My  heart  is  but  small  and  feeble, 

And  for  Thee  there's  not  room  enough, 
Not  room  enough. 
Not  room  enough, 
No,  for  Thee  there's  not  room  enough. 

But  when  in  that  sacred  communion 

I  shut  to  all  else  mine  eyes, 
My  Jesus  satiates  my  longing  ; 

Filled  with  His  love  I  rise. 
I  rise  with  holy  inspirations. 
Ardent  zeal  to  love  Thee  more, 
To  love  Thee  more, 
To  love  Thee  more. 
Ardent  zeal  to  love  Thee,  love  Thee  more. 


2IO  FROM  GLORY  TO  GLORY. 

"What  is  man  that  Thou  art  mindful  of  him,  and  the  son 
of  man  that  Thou  visitest  him  ?  For  Thou  hast  made  him  a 
little  lower  than  the  angels  and  hast  crowned  him  with  glory 
and  honor.  Thou  madest  him  to  have  dominion  over  the 
works  of  Thy  hands.  Thou  hast  put  all  things  under  his 
feet,  all  sheep  and  oxen,  yea,  and  the  beasts  of  the  field,  the 
fowl  of  the  air  and  the  fish  of  the  sea,  and  whatsoever  passe th 
through  the  paths  of  the  seas. " 

Do  we  find  man  in  that  position  to-day  ?  There  are  men 
and  women  who  see  humanity  being  developed  into  divinity 
in  our  days.  A  paper  lies  open  before  me  with  the  blasphe- 
mous assertion  written  by  a  woman  :  "  '  I '  am  a  god,  knowing 
good  and  evil  *  *  *  '  I  '  create  by  my  Word  in  my  own  image 
and  likeness  *  *  *  every  good  and  perfect  gift  cometh  from 
me :  '  I  '  am  God  *  *  *  hitch  your  wagon  to  my  Word  !  " 

Such  utterances,  like  sulphur  vapors,  seem  to  rise  from  the 
pit  of  darkness.  We  may  feel  like  calling  fire  down  from 
heaven,  with  James  and  John,  to  destroy  that  hand  and  that 
tongue,  raised  in  rivalry  with  the  Almighty.  Some  day  His 
arm  will  come  [down  like  lightning.  "Wait  ye  upon  Me," 
saith  the  Lord,  "  until  the  day  that  I  rise  up  for  the  prey." 

Blessed  are  they  whose  cart  is  hitched  to  the  Word  of  God 
which  endureth  for  ever  and  ever  ! 

No,  we  do  not  yet  find  man  "  crowned  with  glory  and 
honor,"  as  he  was  intended  to  be — i.  e.,  lord  over  the  works 
of  God.  The  lion  still  scorns  the  man  that  would  engage  him 
as  a  royal  steed  on  the  way  through  the  desert.  The  eagle 
still  darts  upon  the  baby  and  carries  it  in  rapid  flight  to  her 
hungr)'^  brood.  The  viper  has  not  yet  ceased  to  distil  her 
poison  for  the  race  she  hates.  The  shark  is  still  the  greedy 
monster  which  follows  the  boat  in  expectation  of  something 
more  than  crumbs  left  over.  The  bee,  though  she  gives  us 
her   honey,    uses   her  sting   in  revenge.      Nor  do   the    flies, 


OUR   GLOKY.  211 

gnats,  all  kind  of  bugs,  respect  man  as  too  lofty  to  be  touched. 

Even  the  domestic  associates  from  the  animal  world  have  to 
be  submitted  to  the  will  of  man  by  patient  training.  His 
look  of  glory  is  not  yet  sufficient  to  lord  the  creation. 

Still,  that  is  the  glory  originally  intended  for  man,  the  glory 
which  was  lost  and  later  on  restored  to  him  by  Jesus  with  an 
additional  radiance  of  glories  undreamt  of,  laid  up  in  hope. 

For  the  present  our  glory  is  described  as  follows  :  "All  the 
glory  of  man  is  as  the  flower  of  grass.  The  grass  withereth, 
and  the  flower  thereof  falleth  away. ' '  That  needs  no  com- 
ment, but  millions  of  men  do  object  to  the  sweeping  state- 
ment of  Rom.  3:23,  ''All  have  come  short  of  the  glory  of 
God." 

How  can  the  "clean  sinner"  be  classed  with  the  blood- 
stained brute  ?  Yet,  unless  the  clean  sinner  takes  his  por- 
tion of  glory  from  Jesus'  hands,  who  has  no  different  salva- 
tion for  different  sinners,  nor  a  separate  pool  of  Siloah  and  a 
separate  mercy  seat  for  the  lepers  among  the  other  sick,  unless 
he  comes  with  the  crowd,  there  is  no  joy  nor  honor  for  him, 
when  he  awakes  in  the  other  world. 

The  Son  of  Man  is  the  Captain  whose  lifework  has  solved 
the  problem  how  to  ''bring  many  sons  unto  glory,"  many  of 
those  prodigal  sons  and  daughters  who  had  wasted  their  glo- 
rious fortune. — "  The  God  of  all  grace  who  called  us  unto  His 
eternal  glory"  calls  us  now  back  to  the  place  of  love  prepared 
for  us. 

Even  the  way  to  that  home  is  glorious,  as  angels  are  sent 
out  to  minister  to  those  who  shall  be  heirs  of  salvation,  to 
keep  their  feet  from  any  hurt,  to  watch  over  their  going  out 
and  coming  in  with  loving  care.  There  are  moments  we 
cannot  help  but  feel  that  they  are  by  our  side,  though  we  are 
not  able  to  see  them — not  yet.    But  I  for  my  part  am  looking 


212  FROM   GI.ORY   TO   GLORY. 

forward  to  the  daj^  when  I  shall  see  my  angels  and  thank 
them  for  their  tender  care.  Then  they  will  tell  us  of  many  a 
danger  by  day  and  by  night  from  which  they  had  shielded  us 
when  unaware. 

Some  years  ago,  on  a  bright  Easter  morning  in  London,  I 
was  suddenly  taken  sick  at  church  and  sent  home  in  a  cab. 
As  neither  my  landlady  nor  anybody  else  was  at  home,  I 
climbed  up  the  stairs  with  greatest  difficulty.  I  managed  to 
partly  undress,  and  exhausted  I  fell  back  on  my  pillow .  It 
was  a  relief ;  but  the  light  was  so  glaring,  the  window  being 
just  opposite  my  bed,  and  the  sunshine,  generally  my  delight, 
made  my  eyes  and  my  head  ache  sorely. 

"Oh,  have  I  not  seven  sisters,  and  every  one  w^ould  be  so 
glad  to  make  me  comfortable.  But  it  is  for  Jesus'  sake,  else 
we  should  not  be  separated  now. " 

The  tear  that  dropped  on  the  pillow  was  not  an  expression 
of  murmuring ;  I  was  happy  in  the  thought  that  it  was  for 
Him,  but  I  was  in  a  tender  mood. 

•'  Nobody  here  to  pull  down  that  shade  for  me." 

But  down  it  came,  gently,  gently,  as  if  drawn  by  an  unseen 
hand,  and  about  at  a  hand's  breadth  from  the  window  sill  it 
stopped,  leaving  just  space  enough  to  let  some  light  into  the 
room,  as  a  careful  nurse  would  have  done. 

How  good  it  was  to  know  that  an  angel  was  with  me  ! 

Angels  our  ministers,  what  an  honor,  as  they  are  highly 
esteemed  in  the  eyes  of  the  Lord !  He  will  acknowledge  or 
deny  man  "  before  the  angels  in  heaven." 

The  marginal  reading  of  Hebr.  2:7  adds  a  new  thought  to 
the  description  of  our  glory.  "  Thou  madest  him /or  a  little 
while  lower  than  the  angels."  Only  for  a  little  while,  only  till 
we  shall  be  received  home,  the  children  of  the  Living  God. 
Then  we  shall  even  judge  angels,  those  that  have  left  their 


OUR   GLORY.  213 

former  habitation  in  heaven  and  have  defiled  their  garments 
which  can  never  be  washed. 

*     *     * 

O  foolish  man  or  woman  who  prefers  to  remain  outside  in 
tempest,  misery  and  danger,  while  the  palace  doors  are  open 
for  whosoever  will !  Fulfilled  is  the  word  that  was  spoken  in 
exultation  by  Hannah:  **He  raiseth  up  the  poor  out  of  the 
dust  and  lifteth  up  the  beggar  from  the  dunghill,  to  set  them 
among  princes,  and  to  make  them  inherit  the  throne  of 
glory." 

No  doubt,  there  will  be  grades  in  the  celestial  body  of 
attendants  around  the  throne.  "There  is  one  glory  of  the 
sun,  and  another  glory  of  the  moon,  and  another  glory  of  the 
stars ;  for  one  star  differs  from  another  star  in  glory. ' ' 

"  In  a  great  house  there  are  not  only  vessels  of  gold  and  of 
silver,  but  also  of  wood  and  of  earth." 

There  are  twelve  who  '  *  have  continued  with  Him  in  His 
temptations"  and  followed  Jesus  when  in  humble  garments. 
They  shall  sit  upon  twelve  thrones  in  the  regeneration,  when 
the  Son  of  Man  shall  sit  on  His  throne  of  His  glory.  Not  all 
will  have  thrones,  but  all  can  have  some  glory. 

"  Wherefore  the  rather,  brethren,  give  diligence  to  make 
your  calling  and  election  sure  ;  for  if  ye  do  these  things,  ye 
shall  never  fall :  for  so  an  entrance  shall  be  ministered  unto 
you  abundantly  into  the  everlasting  kingdom  of  our  Lord 
and  Savior  Jesus  Christ." 


WHAT  IS  THAT  GLORY  ? 
NOT  THE  GLORY  ORIGINALLY  INTENDED. 


First  of  all,  it  is  not  the  glory  originally  intended  for  man 
by  his  Creator.  The  state  of  happy  innocence  in  the  garden 
of  Eden  was  lost  forever  in  the  moment  when  the  gates  of 
Paradise  were  shut  and  then  guarded  by  the  angel  with  the 
flaming  sword. 

True,  those  doors  have  been  reopened  unto  us,  and  the 
world  would  like  to  press  into  heaven  ;  almost  everybody 
wants  to  get  there.  But  only  one  by  one  they  can  and  do  enter, 
men,  women  and  children,  with  palms  in  their  hands  and 
songs  of  triumph  on  their  lips.  Their  faces,  though,  have  no 
longer  that  innocent  look  which  knows  nothing  about  evil  ; 
still,  the  fatal  imprint  of  forbidden  knowledge  is  softened, 
sanctified  and  beautified  by  humble,  heart-felt,  loving  grati- 
tude for  unmerited  grace  that  allows  them  to  step  on  that  lost 
ground  again.  Only  those  who  bow  at  the  cross -v^qly  of  their 
pilgrimage,  to  have  the  name  "  redeemed  sinner"  written  on 
their  foreheads,  receive  the  admission  ticket  "that  they  may 
have  right  to  the  tree  of  life  and  may  enter  in  through  the 
gates, "  having  obtained  the  promised  glory — i.e.,  redemp- 
tion on  redemption  ground. 

It  is  redemption  in  the  fullest  sense  of  the  word.  It  means 
freedom,  it  means  health  and  happiness,  as  expressed  in  the 
Lord  Jesus'  words  :   "All  hail  !  " 

Will  that  salutation  greet  us  at  the  gates,  when  we  shall 
enter  into  glory? 


OUR   GLORY.  215 

NOT  HIS  GLORY. 

We  shall  enter  into  His  glory,  but  our  glory  is  not  equal  to 
His  own  as  some  people  boast.  Though  we  shall  be  like 
Him,  still  we  must  not  forget  that  He  will  always  be  the 
First  and  the  Last,  the  Captain  of  the  host  of  the  redeemed, 
the  Lord  of  lords  and  King  of  kings,  worshiped  by  angels 
and  men,  that  in  all  things  He  might  have  the  pre-eminence. 

O  reader,  let  us  bow  here  before  Him  !  Do  we  see  the  dif- 
ference between  His  glory  and  ours  ?  There  He  stands,  all 
glory  Himself,  imparting  it  unto  us  while  we  are  lying  at  His 
feet,  empty  vessels  ;  He  who  holds  out  the  glory  unto  us,  we 
who  receive  it ;  He  who  worked  it  out  with  many  tears  and 
many  a  pain,  we  who  take  it,  a  gift  of  grace  ;  He  who  was 
glory,  we  who  become  glory  ;  He  the  fulness  that  fiUeth,  we 
made  meet  to  be  filled. 

And  yet  it  is  the  same  substance,  it  is  His  own  self  im- 
parted to  us,  as  it  proceeds  from  Him  and  takes  possession  of 
us.  It  is  the  very  glory  of  our  Lord  Jesus  Christ,  as  the 
apostle  expressly  says  :  * '  called  *  *  *  unto  the  obtaining  of 
the  glory  of  our  Lord  Jesus  Christ." 

AS  HE  IS. 

*'When  He  shall  appear  we  shall  be  like  Him,"  pure  as 
He  is  pure,  without  sin,  spotless,  blameless,  undefiled. 

If  there  were  nothing  more  in  store  for  us,  that  would  be 
enough  beatitude  in  itself.  How  loathsome  is  sin  in  all  its 
shapes  ;  how  we  hate  it ;  how  we  shiver  when  it  approaches  ; 
how  we  groan  when  it  clasps  around  us  ;  how  we  feel  defiled 
by  its  touch,  relieved  when  delivered  and  cleansed  again  by 
the  Savior's  hand !     And  yonder  we  shall  not  meet  sin  any 


2l6  FROM  GLORY  TO  GLORY. 

more  ;  no  more  temptation,  no  more  battles,  no  more  shame, 
no  more  remorse  ? 

No,  nothing  more  of  all  that.  Freedom  is  promised,  the 
liberty  of  the  children  of  God.  As  such  we  shall  walk  at 
large.  No  watching  all  the  time  for  the  enemy  by  the  way- 
side ;  no  continually  looking  out  for  the  snares  in  our  path ; 
no  fear  of  falling,  a  stumbling-block  to  others,  in  the  way  on 
behalf  of  our  short-sightedness  or  unpleasing  peculiarities ;  no 
being  watched  for  evil  by  adversaries  —what  rest  that  must 
be  !  That  is  the  peace  which  passeth  understanding,  that  is 
the  peace  of  heaven,  that  is  the  glory  rest. 

As  He  is. — "They  are  not  o/ihe  world,  even  as  I  am  not 
of  the  world." — '*  As  He  is,  so  are  we  m  this  world." — "  I 
will  that  they  also  whom  Thou  hast  given  Me  be  wi^k  Me 
where  I  am." 

In  such  hope  we  rejoice,  for  we  are  predestinated  to  be  con- 
formed to  the  image  of  the  Son  of  God — as  He  is — holy  and 
without  blemish,  not  having  spot  or  wrinkle  or  any  such 
thing,  no  freckles,  no  moles,  no  beauty  patches.  All  will  be 
true  beauty,  all  will  be  glory. 

Having  borne  the  image  of  the  earthy,  we  shall  also  bear 
the  image  of  the  heavenly.  The  image  of  the  earthy,  at  its 
best,  seems  charming  to  us;  but  more  frequently  it  is  little 
inviting,  sometimes  repulsive,  especially  when  the  law  of 
decay,  to  which  nature  has  been  subjected,  begins  to  work  out 
corruption  and  destruction  in  her  children.  That  nature 
shall  be  done  away  with.  We  shall  bear  the  image  of  the 
heavenly. 

That  is  future  still — "  we  shall " — though  the  Divine  nature 
was  implanted  within  us  when  we  were  made  partakers  there- 
of by  faith.  The  struggle  between  the  old  and  the  new  nature 
goes  on  as  long  as  we  are  on  earth,  and  only  when  the  shell  will 
be  broken  the  image  of  the  heavenly  will  appear.     Then  we 


OUR   GLORY.  217 

shall  be  like  Him,  the  Firstborn  among  many  brethren.  We 
shall  be  recognized  as  His  own  by  our  resemblance  to  Him, 
though  doubtless  characterized  by  our  individuality.  To 
look  like  Jesus,  so  gentle,  so  noble,  so  loving,  so  good,  so 
godly — what  will  it  be  !  No  frowns,  no  despair,  no  disgust, 
no  dismay,  no  anger,  no  contempt  in  our  looks,  but — as  He  is. 
We  received  the  first  touch  of  glory  when  the  Savior's  hand 
began  the  work  of  washing  and  regenerating  our  sin-stained 
soul.  We  are  waiting  for  the  crown  of  glory  *'  at  the  appear- 
ing of  Jesus  Christ,"  then  to  receive  **  the  end  of  our  faith," 
' '  the  salvation  of  our  souls,  ready  to  be  revealed  in  the  last 
time,  unto  which  salvation  we  are  kept  by  the  power  of  God 
through  faith." 

However  precious  the  earnest  of  the  inheritance  is,  which 
we  have  received,  still,  it  is  only  the  earnest,  it  is  not  yet  full 
salvation,  and  with  Peter  we  may  look  for  it  with  joy  unspeak- 
able and  full  of  glory. 

It  is  laid  up  for  us,  it  is  remaining  glory,  kept  by  God. 
That  which  was  sown  in  dishonor  and  in  weakness  will  be 
raised  in  glory  and  power  ;  this  body  of  humiliation  will  be 
changed  into  the  resurrection  body,  fashioned  like  unto  His 
body  of  glory. 

But  in  order  to  become  partakers  of  the  inheritance,  joint 
heirs  with  Christ— i.  e. ,  as  He  is,  alive  for  evermore — we 
must  be  here  as  He  is.  "  Like  as  Christ  was  raised  *  *  * 
even  so  we  also  should  walk  in  newness  of  life." 

We  should  be  "righteous  even  as  He  is  righteous,"  patient 
when  despised  and  rejected,  loyal,  faithful  unto  death,  hated 
for  His  name's  sake.  It  is  enough  for  the  disciple  to  be  as 
his  Master  and  the  servant  as  his  Lord. 

"  If  we  be  dead  with  Him,  we  shall  also  live  with  Him  ;  if 
we  suffer,  we  shall  also  reign  with  Him." 

As  He  is,  holy,  unblameable,  unreprovable,  we,  too,  shall 


2l8  FROM  GLORY  TO  GLORY. 

be  presented  faultless  before  the  presence  of  His  glory  with 
exceeding  joy. 

*     *     * 

If  we  prefer  the  crown  of  thorns  to  the  corruptible  crown 
which  the  world  offers,  we  shall  be  crowned  as  He  is  who 
shall  wear  the  many  crowns.  His  own  hands  will  give  us  out 
of  His  treasure  the  incorruptible  crowns,  the  crown  of  life,  the 
crown  of  righteousness,  a  crown  of  rejoicing,  a  crown  of  glory. 

' '  Woe  to  the  crown  of  pride  ^  *  *  whose  glorious  beauty  is 
a  fading  flower." 

*'  Temperate  in  all  things  *  *  *  to  obtain  a  corruptible 
crown,  but  we  an  uncorruptible ;  I,  therefore,  run  *  *  *  fight." 

The  crown  of  life  to  the  faithful  in  tribulation  :  ' '  Blessed  is 
the  man  that  endureth  temptation,  for,  when  he  is  tried,  he 
shall  receive  the  crown  of  life  which  the  I^ord  hath  promised 
to  them  that  love  Him." 

The  crown  of  righteousness  to  them  that  fulfill  their  ministry  : 
"  I  have  finished  my  course  *  ^  *  henceforth  there  is  laid  up 
for  me  a  crown  of  righteousness,  which  the  I^ord,  the  Right- 
eous Judge,  shall  give  me  at  that  day,  and  not  to  me  only,  but 
unto  all  them  also  that  love  His  appearing." 

The  crown  of  rejoicing  to  soul  winners :  ' '  What  is  our  hope, 
or  joy,  or  crown  of  rejoicing?  Are  not  even  ye  in  the  pres- 
ence of  the  Lord?     For  ye  are  our  glory  and  joy." 

The  crown  of  glory  for  a  walk  in  wisdom  and  righteousness : 
"Wisdom  *  *  *  shall  compass  thee  with  a  crown  of  glory." 
"  Ensamples  to  the  flock,  when  the  Chief  Shepherd  shall 
appear,  ye  shall  receive  a  crown  of  glor}^  that  fadeth  not  away." 


OUR   GLORY.  219 

THE  CREATION   DELIVERED  FROM  CORRUPTION. 

The  child  of  God,  though  born  from  above  and  for  a  home 
of  glory,  is  still  in  captivity  here.  The  earthly  tabernacle 
bars  our  freedom  on  every  side.  But  mortality  will  be  swal- 
lowed up  by  life ;  our  earthen  house  will  crumble  into  dust, 
these  carnal  fetters  will  fall  off,  and  the  captive  will  rise  like 
a  butterfly  that  leaves  its  dark  and  narrow  case.  No  need 
any  more  of  railroad  tickets  and  trolley  nickels.  The  journey 
will  be  all  free;  annual  passes  will  be  extended  to  eternity 
and  will  be  the  privilege  of  every  son  of  God. 

In  that  day  when  the  children  of  God  shall  be  manifested 
in  their  liberty  of  glory  the  whole  creation  will  clap  her  hands 
with  joy.  Mother  Earth,  too,  will  then  be  delivered  from  the 
bond  of  corruption  to  which  she  was  subjected  on  account  of 
the  sin  of  man.  No  thistles  and  thorns  and  nettles  any  more, 
no  poison  ivy,  no  hurtful  weeds,  no  greedy  caterpillars  and 
mice,  no  cruel  whip  for  horse  and  donkey,  now  groaning 
under  its  curse. 

* '  The  creation  itself  also  shall  be  delivered  from  the  bond- 
age of  corruption  into  the  liberty  of  the  glory  of  the  children 
of  God." 

"  Eye  hath  not  seen, 

Nor  ear  heard. 

Neither  have  entered  into  the  heart  of  man 

The  things  which  God  hath  prepared  for  us. " 


CALLED   UNTO  THE  OBTAINING. 

We  have  seen  that  our  glory  is  a  Divine  gift,  an  act  of 
grace  on  God's  part  through  Jesus  Christ,  worked  out  by  the 
Holy  Spirit  in  us  from  day  to  day  with  our  co-labor.  It  is  im- 
portant for  us  to  keep  that  latter  point  in  mind.  We  shall 
reap  what  we  sow,  we  shall  reap  if  we  faint  not. 

True,  our  Master  is  preparing  our  new  home,  but  without 
our  contribution  toward  it,  could  He  ?  According  to  His  say- 
ing: '*I  go  to  prepare  a  place  for  you,  I  will  come  again  and 
receive  you  unto  Myself, "  He  might  build  a  mansion  without 
our  material.  But  it  is  evident  from  other  passages  that 
what  we  have  furnished  for  the  home  of  glory  will  be  worked 
into  it  by  the  Masterhand. 

How  much  He  will  add  we  do  not  know.  '  *  Unto  every 
one  that  hath  shall  be  given,  and  he  shall  have  abundance  ; 
but  from  him  that  hath  not  shall  be  taken  away  even  that 
which  he  hath," — the  wrapped-up  talent. 

None  of  our  labor  will  be  lost.  Whatsoever  is  gold  and  sil- 
ver or  precious  stones  will  gain  in  quality  by  the  purif^dng 
fire,  through  which  it  has  to  go,  while  wood  and  hay  and 
stubble  will  be  consumed.  What  do  we  hand  to  our  Archi- 
tect day  by  day,  works  done  for  the  glory  of  God  or  self- 
glory? 

An  alabaster  box  is  given  to  every  baby  in  the  household 
of  God  on  its  birthday,  and  as  the  child  grows  it  is  expected 
to  fill  that  vial  with  nard  of  Mary's  kind,  drop  after  drop. 
There  they  are  carefully  kept  by  Jesus  ;  their  sweet  odor 
will  not  evaporate.  Only  whenever  the  little  vial  is  opened 
to  receive  another  precious  drop,  it  sweetens  the  atmosphere 
around  for  a  little  while.  But  when  Mary 's  hour  comes  and 
the  frail  glass  is  broken  in  the  last  love-service  this  side  the 


OUR   GLORY.  221 

grave,  the  fragrance  of  the  consecrated  life  will  fill  the  house 
she  enters,  not  made  with  hands,  eternal  in  the  heavens,  and 
she  will  hear  the  blessed  Savior's  voice,  saying  of  her : 
"She  has  done  what  she  could." 

Therefore  let  us  not  make  light  of  the  warning  words:  '*  He 
called  you  by  our  gospel  to  the  obtaining  of  the  glory  of  our 
Lord  Jesus  Christ,"  not  only  to  the  receiving.  Again  the 
work  of  the  Redeemer  and  of  the  redeemed  must  go  hand  in 
hand. 

Our  glory  is  the  result  of  the  power  of  His  glory  in  us,  and 
it  cannot  be  obtained  either  without  our  willingness  to  let 
Him  work  it  out,  or  without  zeal  and  energy  on  our  part  to 
have  Him  do  it. 

Let  us  step  into  His  workshop  and  see  how  He  has  divided 
the  labor  for  glory,  our  glory. 

HIS    PART. 

We  see  Him  look  down  from  heaven  and  muster  the  crea- 
tures He  made.  All  are  lost  to  Him,  spoiled  by  Satan, 
stained  with  iniquity,  poisoned  by  sin.  But  as  He  has  found 
a  remedy — i.  e.,  salvation — He  looks  for  those  who  would  let 
Him  apply  it  to  them.  The  only  material  He  can  use  to 
work  upon  is  uprightness  of  heart  and  love  for  truth  which 
has  no  pleasure  in  unrighteousness.  In  the  upright  and  sin- 
cere He  can  work  ;  in  those  He  will  work,  because  He  knows 
that  in  them  He  will  succeed.  "  God  saveth  the  upright  in 
heart." 

By  His  foreknowledge  He  sees  the  end  from  the  beginning. 
He  realizes  the  resistance  He  will  meet,  He  measures  the 
strength  of  that  human  will  opposed  to  His  in  many  ways. 
He  foreknows  that  it  will  yield  to  the  moulding  of  His  hands 
and  to  the  pressure  of  the  instruments  He  is  going  to  use. 


222  FROM   GI<ORY   TO   GI.ORY. 

Selfwill  can  and  will  be  broken,  freewill  must  and  will  remain 
intact. 

Thus  God  makes  His  choice  and  selects  His  own  with  glad- 
ness. Yet  every  time  there  is  a  bitter  drop  mixed  with  His 
joy.  He  would  have  all  men  saved,  the  price  for  all  of  them 
was  paid ;  but  while  He  takes  out  one,  so  many  others  have 
to  remain  where  they  are  ;  He  cannot  save  them,  because 
they  do  not  want  to  be  touched. 

His  own  power  of  course  is  infinite,  and  He  could  break 
anybody's  will.  But  there  stands  between  Him  and  man  the 
contract  that  was  made — i.  e. ,  rescued  from  Satan  with  the 
consent  of  man  and  according  to  his  own  freewill.  God  has 
allowed  His  power  to  be  limited  only  by  the  freewill  of  man, 
by  nothing  else.  How  does  man  justify  such  an  honor?  No 
words  can  express  his  ungrateful  behavior  in  return.  God  is 
even  reproached  for  being  cruel,  because  He  does  not  save  all 
men.  But  the  Word  says  that  they  die  in  their  sins  or  go 
into  error  and  remain  there,  "  because  they  received  not  the 
love  of  the  truth  that  they  might  be  saved,  that  they  all  might 
be  damned  who  believed  not  the  truth,  but  had  pleasure  in 
unrighteousness." 

There  again  is  the  victory  of  light  over  darkness,  the  tri- 
umph of  truth  over  untruth.  It  has  to  come  to  such  a  separa- 
tion, else  God  Himself  were  not  clean,  holy,  true.  His  glory 
of  holiness  is  still  veiled  to  His  enemies  ;  ungodly  men  even 
try  to  "cover  up  the  face  of  God,"  and  God  apparently  lets 
them  do  so.  But  when  His  glory  shall  be  revealed,  they 
shall  see  His  face  in  all  its  terribleness  of  holiness  to  the  sin- 
ner. They  shall  not  have  a  word  to  say,  but  they  shall  "  go 
away, "  condemned  by  their  own  words  and  deeds.  The  light 
will  be  too  bright  for  them,  that  *'  Thou  mightest  be  justified 
when  Thou  speakest,  and  be  clear  when  Thou  judgest." 

Thus  nobody  is  predestinated  to  condemnation,  but  God  by 


OUR  GI.ORY.  223 

His  foreknowledge  elects  the  willing  ones  as  His  * '  vessels  of 
mercy,"  leaving  behind,  though  against  His  loving  will,  the 
"  vessels  of  wrath." 

God,  having  graciously  "looked  upon"  the  sinner,  as  He 
did  look  upon  poor,  crying  Israel  in  Egypt,  **  knows"  what 
to  do.  A  world  of  thought  is  contained  in  these  few  words. 
He  looks  upon  the  needy  one  not  from  curiosity,  not  desirous 
to  find  fault  or  a  reason  for  correction  and  condemnation,  but 
with  the  kind  look  of  a  person  in  power,  ready  to  help. 
• '  Israel  sighed  *  *  *  they  cried  *  *  *  God  heard  *  *  ^  God 
remembered  His  covenant  *  *  *  God  looked  upon  *  *  *  and 
God  knew." 

Only  eternity  will  reveal  the  mysterious  work  done  in  that 
Divine  workshop  for  nearly  two  thousand  years  in  thousands 
and  millions  at  a  time.  There  is  a  Divine  order,  a  method  in 
His  labor.  Notwithstanding,  we  are  not  treated  as  No.  so 
and  so,  but  individually  as  a  father  deals  with  his  children. 
Some  may  be  drawn  by  the  cords  of  love  in  their  childhood, 
not  knowing  anything  of  doubts  and  unbelief;  others  may 
"kick  against  the  pricks,"  until  they  are  thrown  to  the 
ground  by  some  marvellous  lightning  from  above.  But  in  all 
the  different  cases  it  must  go  from  glory  to  glory,  unless  there 
is  trouble  in  the  end. 

Foreknown  as  fit  to  be  prepared  unto  glory,  therefore  pre- 
destinated, called,  justified  (which  includes  washed  and  sanc- 
tified), finally  glorified,  that  is  the  course  of  operations  through 
which  every  child  of  God  has  to  go  to  enter  into  glory. 

All  that  is  His  work,  the  work  once  completed  on  earth  as 
well  as  His  work  now  done  in  us.  "Christ  Jesus  is  made  unto 
us  wisdom,  2iViA  righteousness^  2ind.sanctiJication,  and  redemption^ 

It  had  to  be  done  in  Jesus  first  and  through  Him  for  us, 


2  24  FROM    GLORY   TO   GLORY. 

before  the  place  'of  salvation  could  be  of  any  avail  unto  us  ; 
thereafter  it  has  to  be  appropriated  by  every  individual  soul, 
so  as  to  become  efficacious  in  us. 

Jesus  was  wisdom  in  Himself,  before  He  became  our  wis- 
dom. *'  I,  wisdom,  dwell  with  prudence  and  find  out  knowl- 
edge of  witty  inventions  ^  ^jc  >k  i  am  understanding;  I  have 
strength.  The  Lord  possessed  me  in  the  beginning  of  His 
way,  before  His  works  of  old.  I  was  set  up  from  everlasting. 
When  He  appointed  the  foundations  of  the  earth,  then  I  was 
by  Him,  as  one  brought  up  with  Him." 

He  was  wisdom,  but  He  had  to  be  made  wisdom  unto  us. 
He  had  to  devise  a  plan  how  to  save  lost  mankind.  The  only 
way  was  for  God  to  become  weak,  so  weak  that  He  might  die. 
He  found  that  way.  He  walked  it  and  He  taught  it.  It  is  a 
wisdom  despised  by  the  world  as  foolishness,  but  '  *  it  pleased 
God  by  the  foolishness  of  preaching  to  save  them  that  believe" 
— i.  e.,  by  the  foolishness  of  the  cross.  It  is  preached  by 
foolish  people.  To  a  large  amount  He  chose  the  foolish 
things  of  the  world,  the  weak,  the  base,  the  things  that  are 
not,  as  vessels  of  His  wisdom,  and  through  them  He  does 
conquer  the  world.  Thus  * '  the  foolishness  of  God  is  wiser 
than  men,  and  the  weakness  of  God  stronger  than  men." 

Before  He  ever  could  have  attempted  to  make  us  righteous, 
so  that  we  might  have  ' '  access  by  faith  into  this  grace  where- 
in we  stand,"  He  had  to  be  made  unto  us  righteousness.  He 
was  righteousness  in  Himself,  but  how  to  impute  righteous- 
ness to  an  unrighteous  person,  that  was  a  problem,  a  work  to 
be  done  in  Him  and  through  Him. 

In  order  to  keep  us  from  falling  and  to  present  us  faultless 
before  the  presence  of  His  glory  with  exceeding  joy,  He  had 
first  to  be  made  sanctification  unto  us.  Absolute  holiness  was 
His  nature,  but  how  to  transfer  it  unto  us  was  and  is  the 
labor  of  His  soul. 


OUR   GLORY.  225 

In  order  to  "  make  known  what  is  the  riches  of  the  glory  of 
this  mystery  *  *  *  Christ  in  you,  the  hope  of  glory,"  God 
had  to  make  Jesus  redemption  unto  us,  full  redemption,  which 
will  only  be  completed  by  the  redemption  of  our  bodies  still 
hoped  for.  He  was  the  Lord  of  glory,  but  in  order  to  lead  us 
into  glory  He  had  to  be  made  redemption  unto  us  through 
His  death  and  resurrection . 

That  was  His  completed  work  for  us,  done  by  His  omni- 
potence of  love  and  power.  But  it  takes  also  His  tremendous 
power  to  work  it  out,  now,  in  us.  Unless  strengthened  with 
all  might  according  to  His  glorious  power,  moment  by 
moment,  we  shall  not  reach  the  goal,  but  by  His  grace  we 
shall.  To  him  who  is  faithful  "  the  Lord  will  give  grace  and 
glory,"  grace  to  be  made  meet  for  the  heavenly  inheritance, 
grace  to  conquer  the  enemies  and  obstacles  in  the  way,  grace 
to  be  faithful  to  the  end. 


OUR  PART. 

*'  Work  out  your  own  salvation  with  fear  and  trembling," 
a  solemn  word,  which  some  '*  grace- teachers "  would  like  to 
place  in  the  book  of  the  law  if  they  could.  But  it  was  writ- 
ten by  the  apostle  Paul,  the  greatest  grace  preacher.  Those 
who  squirm  under  the  sound  of  words  like  the  above  lack  in 
the  grace  of  humility  and  in  the  knowledge  of  the  holiness  of 
God.  There  is  no  difficulty  whatever  as  long  as  we  admit 
that  God  has  a  part,  the  principal  part,  of  the  work,  and  we 
have  a  part,  an  absolutely  necessary  part,  in  the  work;  thus 
we  are  co-workers  with  God  and  co-heirs  with  Jesus  of  the 
glory  of  the  redemption  work. 

Linked  together  with  the  following  verse  ''for  it  is  God 


226  FROM  GLORY  TO  GLORY. 

which  worketh  in  you  both  to  will  and  to  do  of  His  good 
pleasure  "  we  have  the  w^hole  beauty  of  that  truth,  as  we  read 
between  the  lines  :  "Be  not  afraid,  for  it  is  God  which 
worketh. ' ' 

Why  then  with  fear  and  trembling?  What  have  we  who 
are  under  grace  to  fear?  Ah,  but  a  son  will  do  his  best  with 
fear  and  trembling  to  satisfy  his  father's  expectation  so  as  not 
to  grieve  him  by  a  failure  ;  a  servant  will  work  with  fear  and 
trembling  that  he  may  not  spoil  his  master's  plans  ;  a  friend 
lending  his  helping  hand  will  do  so  with  fear  and  trembling 
that  his  assistance  may  not  turn  out  a  loss  by  any  carelessness. 

Therefore  we  welcome  those  comforting  words  ' '  for  it  is 
God  which  worketh."  Rest  in  Him;  He  maketh  you  to  will 
and  to  do;  He  will  give  you  wisdom  to  "  will  "  right  and 
capacity  to  do  right.  Be  of  good  cheer,  then,  while  you  work 
with  fear  and  trembling — only  keep  your  heart  and  language 
pure  from  these  untrue,  unfortunate  words  *  *  I  can't  help  it " 
and  **  I  do  not  care." 

We  have  a  right  to  rejoice  in  the  fact  that,  bj^  the  grace 
which  works  in  us,  we  may  work  out  our  own  glory  and  lay 
up  a  treasure  in  heaven,  even  a  weight  of  glory.  AVe  should 
rejoice  in  such  privilege  because  our  glory  will  add  to  Jesus' 
glory  in  the  day  when  He  will  present  us  crowned  unto  His 
Father,  the  labor  of  His  own  hands  and  His  deep  love.  Our 
little  jewels  will  glisten  in  His  own  crown  when  revealed  in 
the  other  world  by  the  sunbeams  of  Divine  grace. 


OUR    GLORY.  227 

FAIR  GLORIES,  SHALL  YOU  BE  MINE  ? 

Set  to  music. 

I  see,  lost  in  raptures,  a  skilful  hand 

Preparing  a  home  for  me 
With  all  the  delights  that  God  ever  devised, 

But  from  all  the  discomforts  free  ; 
A  garden  ne'er  shaken  by  earth  or  by  winds, 

With  flowers  of  beauty  untold, 
A  cosy,  sweet  home,  where  no  tints  ever  fade, 

Where  no  luxuries  ever  grow  old. 
Cho. — Fair  glories,  created  by  Jesus'  hand, 

Fair  glories,  now  viewed  by  the  angel  band, 
Fair  glories,  shall  you  be  mine  ? 

When  shutting  mine  eyes  to  my  body  so  frail. 

So  often  infirm  and  in  need, 
I  break  through  the  clouds  of  beneath  and  of  time 

On  the  wings  of  faith  and  hope's  speed — 
Far  yonder  I  see  a  creature  so  fair. 

All  charming  to  angels,  to  God, 
No  weight  to  the  spirit,  to  travel  the  air 

With  the  sandals  of  readiness  shod. 
Cho. — Fair  glories,  created  by  Jesus'  hand, 

Fair  glories,  still  veiled  to  the  angel  band 
Fair  glories,  shall  you  be  mine  ? 

When  I  list  to  the  birdies'  melodious  voice, 

To  the  organ's  sonorous  sound, 
To  the  cornet,  the  flute,  human  strain,  joyful  noise, 

Any  music  on  earthly  ground  ; 
When  my  nature  far  craving  beyond  that  all 

To  the  sphere  soars  which  raptures  unfold, 
I  hear  them  prepare  what  no  ear  yet  has  heard, 

New  harps  in  the  city  of  gold. 
Cho. — Fair  glories,  created  by  Jesus'  hand. 

Fair  glories,  prepared  by  the  angel  band, 
Fair  glories,  shall  you  be  mine  ? 


228  PROM   GLORY   TO   GI.ORY. 

When  far  from  my  father,  my  sisters,  my  friends 

And  brothers  my  heart  is  oft  sore  ; 
When  almost  I'm  ready  to  whisper  :  "  How  long  ? 

Can't  I  be  with  them  any  more  ?  " 
Celestial  light,  as  not  seen  on  the  earth. 

Rosy  dawns  in  my  tear-filled  eyes, 
And  I  see  my  dear  mother,  a  pastor,  a  friend 

'*  L/Ooking  out  for  me  "  from  the  skies. 
Cho. — Fair  glories,  created  by  Jesus'  hand. 

Fair  glories,  enjoyed  by  the  angel  band. 
Fair  glories,  shall  j'ou  be  mine  ? 

When  the  church  door  closes  behind  my  step, 

Where  with  others  I  worship  my  Lord, 
There  rises  a  longing  to  always  abide 

In  the  courts  of  the  Living  Word. 
Then,  as  through  the  mists,  some  glorious  rays 

From  the  Golden  Temple  stream  out, 
Where  the  crowds  that  no  man  can  number  adore, 

And  the  glories,  no,  never,  go  out. 
Cho. — Fair  glories,  created  by  Jesus'  hand. 

Fair  glories,  then  shared  by  the  angel  band, 
Fair  glories,  shall  you  be  mine  ? 


'7Xi< 


Will  they  be  yours,  O  child  of  fortune's  favor. 

Rocked  by  a  father's  and  a  mother's  care. 
Adorned  by  God  with  graces,  in  surroundings 

Where  others  may  your  given  sunshine  share  ? 
Will  the}'  be  yours  when  one  by  one  these  earthen 

Delights  and  comforts  and  all  beauties  wane  ? 
Will  they  be  found  laid  up  above,  illumined  ? 
That  precious  life  will  not  have  lived  in  vain  ? 
Fair  glories,  created  by  Jesus'  hand, 
Fair  glories,  enhanced  by  the  angel  band, 
Fair  glories,  oh,  may  they  be  thine  ! 


OUR   G1.0RY.  229 

Will  they  be  yours,  poor,  unforgiven  siuner, 

When  earthly  judges  are  of  no  avail, 
When  the  Supremest  Court  is  set  in  heaven, 

Where  money,  bribes  and  human  smartness  fail  ? 
Can  they  be  yours  unless  your  heart  is  melted 

By  thoughts  and  tears  repenting  wrong  and  sin  ? 
Can  they  be  yours  unless  you  come  to  Jesus 

And  let  the  Judge  of  judges  quickly  in  ? 
He  will  forgive  your  every  transgression, 

He'll  give  you  time  to  right  where  you  did  wrong, 
He'll  set  His  seal  to  your  justification. 

And  let  you  join  the  all- victorious  throng. 


Will  they  be  yours,  you  whom  the  Master  loveth, 

Because  you  lived  a  life  from  guilt  stains  free, 
You  who  have  always  tried  to  be  the  righteous, 

To  help  the  helpless,  wipe  some  tears  you'd  see  ? 
So  good — but  good  enough  for  heaven  ? 

So  pure — but  pure,  too,  in  God's  sight  ? 
Can  they  be  yours  unless  you  come  to  Jesus 
And  let  Him  fit  you  for  eternal  light  ? 
Fair  glories,  created  by  Jesus'  hand, 
Fair  glories,  proclaimed  by  the  angel  band. 
Fair  glories,  oh,  may  they  be  thine  ! 


SOME  PATHS  TO  GLORY. 

AFFLICTION. 

It  would  be  very  foolish  to  call  the  correction  given  to  a 
child  glory  because  it  works  for  good.  On  the  contrary,  to 
receive  correction  is  a  shame  and  should  be  considered  as 
such.  Children  of  human  parents  as  well  as  children  of  God 
ought  to  recognize  that  fact  and  feel  ashamed  when  they  have 
to  be  submitted  to  such  a  treatment. 

"  All  things  work  together  for  good  to  them  that  love  God, 
who  are  the  chosen  according  to  His  purpose, ' '  true — but  all 
things  are  not  glorious. 

Pumshment  is  a  shame,  and  as  such  it  was  borne  by  Jesus 
in  our  stead  for  our  sins,  while  those  who  believe  in  and  with 
gratitude  accept  such  substitution  go  out  free. 

Chastisement  is  a  shame  and  is  inflicted  to  make  the  big  or 
little  sinner  better;  as  such  it  has  to  be  endured  by  every 
offender  individually. 

But  not  every  tribulation  is  a  chastisement  from  the  hand  of 
God,  though  some,  perhaps  most  of  it,  is  such,  and  it  will  yield 
the  intended  blessing  only  if  it  is  recognized  as  a  correction 
and  borne  with  godly  sorrow.  Christians,  when  under  the 
chastening  rod,  often  comfort  themselves  with  the  word: 
"  Whom  the  Lord  loveth  He  chasteneth,  and  scourgeth  every 
son  whom  He  receiveth. "  But  is  that  to  go  on  all  the  time? 
It  would  seem  perfectly  sufficient  to  have  the  seal  of  being 
made  children  of  God  by  way  of  chastising  put  on  us  once — 
i.  e.,  when  we  reviewed,  under  the  Holy  Spirit's  guidance, 
our  lives  for  the  first  time,  and  our  wrong  deeds,  foolish  and 
evil  words  and  wicked  thoughts  stared  us  in  the  face.     That 


OUR   GIvORY.  231 

one  time  of  being  smitten  ought  to  be  enough.     Submit  to  it, 
learn  from  it,  and  then  have  done  with  it. 

A  father  does  not  love  his  child  better  because  he  has  to 
correct  it,  nor  does  he  choose  such  ways  to  give  his  child  a 
special  token  of  his  love.  We,  too,  as  children  of  God,  ought 
to  spare  our  Heavenly  Father  that  pain  as  much  as  we  can. 
His  grief  should  be  a  sting  in  our  souls  enough  to  keep  us 
from  provoking  Him  again. 

As  said  before,  we  must  rightly  understand  the  purpose  of 
correction  in  order  to  get  the  full  benefit  from  it.  The  follow- 
ing account  of  a  true  incident  might  put  us  and  our  dull 
understanding  to  shame. 

One  morning  a  lady  was  sitting  in  her  drawing-room  when 
the  door  opened  and  her  little  daughter,  scarcely  two  years 
old,  came  in.  She  was  sobbing  and  carried  in  her  hand  the 
little  bunch  of  switches  which,  according  to  old-fashioned 
custom,  had  been  hanging  over  her  bed,  tied  together  with  a 
pretty,  bright  ribbon,  probably  intended  to  sweeten  the  bitter- 
ness of  its  use  as  doctors  do  sugar  their  pills. 

Slowly  going  up  to  her  mother  she  said,  still  sobbing : 
"  Erna  was  naughty,  make  her  good,  mamma." 

Have  we  the  courage,  like  that  little  one,  to  ask  God  by 
any  means  to  break  us  from  some  sin  or  bad  habit  ?  Those 
who  have  dared  thus  to  place  the  rod  in  His  hand  will  testify 
that  God  is  faithful  and  takes  us  at  our  word.  But  He  will 
not  love  such  a  child  less  than  that  mother  did,  who,  though 
inflicting  the  pain,  felt  its  every  sting. 

Would  to  God  our  first  chastisement  had  remained  the  last ! 

But  we  cannot,  and  I  would  not,  go  without  trials  and  trib- 
ulaiions.  There  may  be  a  slight  difference  between  the  two. 
Both  are  hard  on  the  flesh— i.  e.,  of  course,  not  only  the  vis- 
ible body  with  its  nerves  and  muscles,  bones  and  blood — but 
also  the  invisible  person  with  his  or  her  tendencies,  inclina- 


232  FROM  GLORY  TO  GLORY. 

tions,  tastes,  peculiarities  that  make  up  the  **  I "  of  you  and 
me.  While  trials  aim  to  make  us  strong,  and  while  that  term 
rather  points  to  the  outcome  and  result  of  affliction — i.  e., 
growth,  development,  stepping  out  on  a  higher  plane — tribu- 
lation seems  to  deal  with  the  attitude  of  the  sufferer  during 
the  trial,  with  his  capacity  to  resist,  his  patience  to  endure,  his 
joyfulness  to  conquer. 

But,  after  all,  they  are  both  the  same  and  intended  to  be, 
not  only  to  become^  a  blessing  in  the  end,  as  correction  would 
do.  None  of  us  will  deny  that  even  the  chastening  hand  of 
man  upon  us,  understood  of  moral  correction,  however 
unpleasant  and  painful  at  the  time,  yields  a  blessing  that  may 
first  be  hidden  from  us  in  the  dread  darkness  of  pain,  rebel- 
lion, revengeful  thoughts,  but  which  was  gradually  developed , 
by  the  sunlight  of  faith  and  of  the  love  of  Christ,  into  the 
**  peaceable  fruit  of  righteousness,"  the  calm  after  the  storm. 
There  is  a  calm  that  precedes  the  tempest,  sullen,  oppressive, 
foreboding  ;  there  is  a  peace  after  it  that  breathes  atmosphere 
of  paradise.  Thus  it  was  for  our  profit,  sent  by  the  Father  ; 
but,  as  a  landscape  after  the  storm  is  a  picture  of  devastation 
and  loss  notwithstanding  the  sky  has  been  restored  to  its 
serenity,  so  our  tempestuous  experience  was  not  glory. 

To  sum  up  the  preceding  :  if  we  sin  God,  as  a  Faithful  and 
Helpful  Father,  constrained  by  His  love  for  us  and  our  wel- 
fare, must  give  us  strength  by  fear  in  order  to  make  us  over- 
come the  temptation  another  time.  Looking  back  to  such 
hour  of  weeping,  we  should  feel  ashamed.  God  wants  us  to 
blush  before  Him  and  man. 

But  suppose  I  met  a  temptation  in  the  way,  I  overcame  it, 
I  was  filled  with  joy,  it  gave  me  courage,  "experience 
worketh  hope,"  and  I  told  Father  about  it.  He  rejoiced  with 
me,  He  delighted  in  my  growth,  and,  in  order  to  further  it. 


OUR   GI^ORY.  233 

He  prepares  another  trial  for  me,  allowing  another  temptation 
to  stand  in  my  way.  The  fight  may  be  hard,  I  may  be  cast 
down,  but,  thank  God,  not  destroyed.  The  dress  may  be 
torn  in  the  struggle,  my  hair  disheveled,  it  may  even  mean 
resisting  unto  blood,  but  I  remain  victorious  on  the  battlefield 
and  the  tempter  has  to  flee. 

What  then  ?  Was  that  in  the  first  place  a  chastisement  ? 
Most  assuredly  not.  Is  my  appearance  as  I  step  out  of  the 
combat  glorious  ?  No,  disorder  of  dress  or  hair  and  wounds 
do  not  beautify.  But  the  name  "  overcomer  "  written  on  the 
brow  in  luminous  letters  stamps  the  action  glory,  and  con- 
scious of  that  fact  as  well  as  of  developed  strength  I  look  for 
the  next  tribulation  and  the  following,  and  I  learn  to  rejoice 
in  them  as  they  come  on. 

'  *  Blessed  is  the  man  that  endureth  temptation ;  for  when 
he  is  tried  he  shall  receive  the  crown  of  life,  which  the  I^ord 
hath  promised  to  them  that  love  Him."  "  And  not  only  so, 
but  we  glory  in  tribulations  also,  knowing  that  tribulation 
worketh  patience,  and  patience  experience,  and  experience 
hope,  and  hope  maketh  not  ashamed. " 

BY  WELL-DOING.  ^ 

The  Word  makes  the  plain  statement :  "  Glory,  honor  and 
peace  to  every  man  that  worketh  goody  to  the  Jew  first  and 
also  to  the  Gentile." 

That  it  refers  to  actual  definite  deeds  and  not  to  a  generally 
clean  life,  not  to  simply  doing  right  instead  of  wrong,  is  clear 
from  the  preceding  verses:  "  God  *  *  *  will  render  to  every 
man  according  to  his  deeds,  to  them  who  by  patient  continu- 
ance in  well-doing  seek  for  glory  and  honor  and  immortality 
(better  translated  *  incorruption  '),  eternal  life." 


234     ^         FROM  GLORY  TO  GLORY. 

This  does  not  say  that  by  means  of  good  works  we  could 
obtain  eternal  life  in  itself,  but  we  can  gain  its  glories,  after 
having  first  been  made  over  by  our  Savior  into  new  creatures 
meet  to  do  works  that  please  God. 

Nor  does  it  say  that  all  apparently  good  works  will  reap  a 
harvest  of  glory.  Very  solemn  is  the  Lord's  statement :  "Not 
every  one  that  says  unto  Me  :  *  I<ord,  Lord,  have  we  not 
prophesied  in  Thy  name,  and  in  Thy  name  cast  out  demons, 
and  in  Thy  name  done  many  wonderful  works  ?  '  And  then 
will  I  profess  unto  them  :  '  I  never  knew  you,  depart  from 
Me,  ye  that  work  iniquity. ' ' ' 

The  efficacy  of  good  works,  their  immortality,  their  follow- 
ing after  us  to  the  land  of  bliss,  depends  on  the  question  for 
whom  the  good  is  done  and  from  what  motive.  If  it  is  done 
for  men,  we  eventually  reap  glory  from  them,  and  that  here 
on  earth  ;  if  done  for  God,  it  is  written  down  to  our  account 
in  heaven,  and  the  reward  may  not  appear  on  earth  at  all. 

Rewards  are  definitely  promised  for  definite  acts.  If,  there- 
fore, we  love  ourselves  we  shall  welcome  the  opportunities  for 
great  or  little  deeds  of  love,  as  God  gives  them  unto  us.  We 
are  allowed  to  be  so  selfish  :  we  are  encouraged  and  admon- 
ished so  to  do.  But  the  highest  stand  we  can  take  is  to  look 
away  from  our  own  future  gain  and  to  learn  from  Jesus  the 
art  of  well-doing  because  one  cannot  help  it.  *  *  The  love  of 
Christ  constraineth  us."  Such  love  goes  out  to  the  passenger 
in  the  street  car  whom  we  have  never  seen  before,  to  any  tried 
one  who  bears  the  mark  of  woe  on  his  brow. 

Well-doing  is  not  restricted  to  charity  works,  in  fact,  many 
of  them  may  not  appear  at  all  under  that  head.  Charity  in 
the  true  sense — i.  e.,  love  at  large — begins  at  home.  From 
there  it  extends  to  our  co-workers,  social  companions,  neigh- 
bors, fellowmen,  till  it  reaches  the  heathen  on  the  farthest 
insular  shore. 


OUR   GLORY.  235 

There  was  a  certain  Meister  HcBntmerlein  who  *  *  went  about 
doing  good."  It  is  said  that  in  the  village  where  he  lived 
there  were  no  gates  with  broken  hinges,  no  fences  with  torn 
down  boards,  no  nails  sticking  out,  but  his  little  hammer, 
always  ready  at  hand,  did  its  work  for  whomsoever.  Would 
such  a  hammer,  such  a  needle,  such  a  ready  hand  be  anything 
but  ridiculed  and  misconstrued  in  our  age  of  selfishness  and 
self-life  ? 

Still  the  Word  says  ;  "Be  not  weary  in  well-doing. " 

*  *  God  is  not  unrighteous  to  forget  your  work  and  labor  of 
love  which  you  have  showed  toward  His  name  in  that  3^ 
have  ministered  to  the  saints." 

'  *  Whosoever  shall  give  you  a  cup  of  water  to  drink  in  My 
name,  because  you  belong  to  Christ,  verily,  I  say  unto  you, 
he  shall  not  lose  his  reward." 

*  *  Inherit  the  kingdom  prepared  for  you  ;  for  I  was  an 
hungered,  and  ye  gave  Me  meat ;  I  was  thirsty,  and  ye  gave 
Me  drink  ;  I  was  a  stranger,  and  ye  took  Me  in  ;  naked,  and 
ye  clothed  Me  ;  I  was  sick,  and  ye  visited  Me ;  I  was  in 
prison,  and  ye  came  unto  Me." — **  Enter  thou  into  the  joy  of 
the  Lord." 

Precious  promises  !  He  will  not  forget  what  we  have  done 
for  His  sake  unto  others. 

And  what  scope  is  left  for  well-doing  !  The  more,  the  bet- 
ter, if  only  it  is  sanctified  by  the  Holy  Ghost,  and  dedicated 
to  Him  whose  it  is  to  distribute  the  final  glory. 

SOULS  WON  FOR  JESUS. 

"  For  what  is  our  hope,  or  joy,  or  crown  of  rejoicing?  Are 
not  even  ye  in  the  presence  of  our  Lord  Jesus  Christ  at  His 
coming  ?     For  ye  are  our  glory  and  joy." 


236  FROM  GLORY  TO  GLORY. 

Thus  Speaks  the  Apostle  Paul  to  the  Thessalonians. 
Through  his  instrumentality  they  had  turned  from  idols  unto 
the  lyiving  God.  By  his  hands,  as  fingers  of  the  hand  of  God, 
they  had  been  snatched  out  of  the  claws  of  sin  and  death,  had 
been  delivered  from  the  wrath  to  come.  By  him  they  had 
been  taught  to  live  changed  lives  in  the  sight  of  them  ' '  that 
are  without,"  a  sweet  savor  to  God.  His  example  had 
strengthened  them  to  suffer  affliction  rather  than  to  neglect 
their  Redeemer.  They  were  Paul's  continual  joy  :  ^^  Now  we 
livcy''  he  says,  "if  ye  stand  fast  in  the  lyord." 

Joy  preserves  life,  as  sorrow  eats  it.  "A  merry  heart 
doeth  good  like  a  medicine,  but  a  broken  spirit  drieth  the 
bones."  ' '  What  thanks  can  we  render  to  God  again  for  you, 
for  all  the  joy  wherewith  we  joy  for  your  sakes  before  our 
God,"  he  exclaims.  That  joy  made  him  to  live  while  death 
was  working  in  him  all  the  time.  It  did  counterbalance 
much  woe,  and  grief,  and  outward  affliction.  That  joy  was 
his  present  portion  while  looking  for  the  glory  in  the  end. 

There  his  spiritual  eye  saw,  at  a  distance,  his  Lord  coming 
with  the  rewards.  He  saw  himself  in  His  presence,  but  not 
alone.  The  dear  ones  rescued  by  Paul  were  around  him,  and 
with  joy  he  said  to  his  Master  :  "Behold  the  flock  which  I 
have  kept  for  Thee !  "  And  as  they  glitter  individually  in 
their  different  glory,  their  names  appear  illumined  in  Paul's 
crown. 

How  about  yours,  dear  reader  ?  How  many  names  are 
put  down  to  your  account  ?  Shall  we  not  hasten  to  get  a 
goodly  number  ?  Do  w^e  know  any  one  who  laid  down  his  or 
her  load  of  sin  at  the  foot  of  the  cross,  and  who  received  there 
in  exchange  eternal  life,  peace  of  soul  and  a  cross  adapted  to 
their  strength  in  size  and  weight  by  Him  who  makes  all  the 
crosses — because  we  told  them  about  it  ?  Have  we  a  friend 
who  was  led  up  higher  because  our  paths  happened  to  run 


OUR   GI.OKY.  237 

alongside  for  a  while,  and  we  were  able  to  give  a  few  helpful 
hints  ? 

Did  we  perhaps  stop  to  lift  one  who  had  stumbled  with 
gentle  hand  from  the  ground  and  put  him  on  his  feet  again 
that  he  might  continue  and  run  his  race  ? 

Or  is  there  one  whom  we  saw  wandering  off  the  right  road 
on  a  sidetrack  of  error,  to  whom  we  called  out  with  an  imper- 
ative, though  pleading  voice,  "  come  back,  brother,  sister!" 
who  then  stopped  to  think  because  of  the  ring  of  love  in  that 
call,  who  turned  round  and  retraced  the  wrong  course,  until 
he  got  back  to  the  place  where  he  had  swerved  off  from  the 
highroad  of  truth,  there  to  fall  on  his  knees  and  praise  God 
who  had  sent  him  a  savior  ?  *  *  Let  him  know  that  he  which 
converteth  a  sinner  from  the  error  of  his  way  shall  save  a  soul 
from  death  and  shall  hide  a  multitude  of  sins." 

O  reader,  thou  who  hast  not  yet  started  out  on  the  road  to 
that  place,  or  thou  who  hast  faltered  on  the  way,  or  thou  who 
hast  turned  off  from  the  path  that  did  not  seem  cheerful 
enough — come  on  !  It  may  be  hard,  but  it  is  not  too  hard;  it 
may  be  painful,  but  there  is  balm;  it  may  be  away  from  the 
merry  crowd,  but  it  leads  to  the  throng  of  the  happy  ones 
who  shall  receive  their  white  robes,  and  palms,  and  some  of 
them— crowns. 

Forward,  let  thy  feet  not  falter, 
Onward,  though  thy  path  be  steep ! 

Trust  in  Him  who  cannot  alter. 
He  will  strengthen,  He  will  keep. 

Yea,  there's  a  cross  for  every  one,  and  there's  a  cross  fcM* 
me  ;  there  is  a  crown  for  many  a  one,  is  there  a  crown  for 
me  ?  You,  my  dear  friends,  with  whom  I  have  knelt  in  joy 
or  sorrow  before  the  throne  of  the  Almighty,  I  remember  you 
in  this  hour.     I  pray  God  to  forgive  me  where  my  fingers 


238  FROM   GI.ORY   TO   GI.ORY. 

were  too  clumsy  in  the  holy  trust,  or  where  I  was  not  faithful 
in  it  because  of  fear  of  man.  I  pray  that  the  Loving  Shep- 
herd may  give  unto  all  of  you  just  now  a  sweet  morsel  of 
food  out  of  His  own  blessed  hand,  and  that  the  Holy  Com- 
forter may  fill  your  hearts  with  that  indescribable  mild  breeze 
of  peace  and  joy  from  above,  which  melts,  relieves,  envigorates, 
refreshes,  and  which  whispers  like  the  sound  of  gently  rustling 
leaves  :  "  Hush,  some  one  is  praying  for  you." 

Wherever  we  met,  in  the  house  of  prayer  or  in  the  silent 
woods,  in  the  room  of  sickness  and  death  or  in  the  steamer's 
lonely  quiet,  in  the  prayer  closet  or  at  the  Wailing  Wall  of 
the  once  holy  cit}^  in  the  sacred  study  or  in  the  open  air, 
stopping  in  the  street  under  the  star- lit  sky,  or  when  we 
bowed  our  heads  in  a  farewell  praj^er  on  that  bench  in  the 
park  where  our  Father's  own  hand  threw  the  covering  veil  of 
darkness  over  us — wherever,  friends,  we  met — we  shall  meet 
again  where  some  of  you  have  gone  before  and  are  looking 
out  for  us  to  come. 


OUR   GLORIOUS   MINISTRY,  THE   RADIANCY 

OF  THE   JOYFUL  MESSAGE   OF 

CHRIST'S   GLORY. 

"How  beautiful  upon  the  mountains  are  the  feet  of  Him 
that  bringeth  good  tidings,  that  publisheth  peace !  "  Beautiful 
in  the  sight  of  God  and  of  those  who  long  for  the  message  of 
peace  from  heaven. 

There  is  glory  in  such  ministry,  and  there  is  glory  in  the 
messenger's  reward. 

'*  When  the  Chief  Shepherd  shall  appear,  ye  shall  receive  a 
crown  of  glory  that  fadeth  not  away,"  ye  who  have  fed  the 
flock  of  God  with  the  given  portions  of  the  manna  from 
heaven — i.  e.,  Christ  and  His  glory — and  who  have  magnified 
your  sacred  office  by  a  blameless  walk  among  the  flock. 

Peter  was  full  of  that  hope.  The  key  note  of  his  first 
epistle,  the  secret  of  his  strength,  the  little  word  "glory,"  is 
repeated  no  less  than  sixteen  times  in  it.  He  was  waiting 
for  the  end  of  his  salvation — i.  e.,  the  promised  glory  at  the 
appearing  of  Jesus  Christ — with  joy  unspeakable  and  full  of 
glory,  though  he  saw  the  cross  on  the  brim  of  Jordan's  river, 
for  which  he  would  be  girded  and  to  which  he  would  be  car- 
ried by  the  hands  of  others  according  to  his  Master's  own 
revelation. 

For  our  encouragement  he  points  to  that  crown  in  his  writ- 
ings, that  we,  too,  might  attain  to  what  we  have  been  called, 
the  eternal  glory  of  God  by  Jesus  Christ. 

"After  ye  have  suffered  a  while,"  says  the  Word.  It  is 
well  for  us  to  know  beforehand  that  we  must  expect  to  meet 
difficulties  in  the  way,  and  that  our  safe  arrival  at  the  goal  of 
glory  is  but  conditional.      Thus  we  are  better  prepared  for 


240  FROM   GI.ORY   TO   GI.ORY. 

their  encounter  and  more  liable  to  overcome  them.  A  serious 
mistake,  I  think,  is  made  by  some  laborers  in  God's  vineyard 
in  smoothing  the  difficulties  over  as  they  give  out  the  mes- 
sage of  peace.  Should  we  not  tell  the  saplings,  as  we  trans- 
plant them  into  the  garden  of  the  Kingdom,  of  some  of  their 
future  destiny :  that  the  change  of  life  will  be  hard  on  them 
in  the  beginning ;  that  they  are  definitely  expected  to  bring 
forth  fruit  or  else  will  be  cast  forth  and  burnt  in  the  fire ;  that 
in  order  to  become  fruit-bearing  they  must  be  pruned,  which 
means  trials  and  tears  like  those  of  the  bleeding  vine  branches; 
and  that  when  they  bear  fruit  they  will  be  purged  more  and 
more,  that  they  may  yield  much  fruit,  even  an  abundance ; 
should  we  not  tell  them  so  ? 

Then  only  the  enterprising  pilgrim  can  sit  down  and  count 
the  cost,  comparing  the  goal  for  which  he  is  to  run  with  the 
outlay  of  strength  and  the  loss  of  comfort  and  rest. 

Then  only  the  new  servant  can  decide  whether  it  is  worth 
while  laying  down  his  life  here  on  earth  for  glories  up  yonder. 
Knowing  that  he  cannot  count  on  any  reward  for  selfish,  self- 
conceited  or  self-centered  deeds,  he  may  not  care  to  enter  into 
service  at  all ;  it  would  by  far  be  better  than  having  his  works 
burnt  up  in  the  end  and  seeing  the  Master's  cause  dishonored 
by  such  a  servant.  On  the  other  hand,  some  one  may  be 
spurred  to  greater  activity  by  knowing  that  the  rewards  of 
glory,  a  share  of  the  inheritance  of  the  glory  of  Christ,  will  be 
in  exact  proportion  to  the  works  and  sufferings  of  service. 

Thus  we  see  John,  Paul,  Peter  standing  in  the  vineyard. 
Their  eyes  review  the  laborers'  ranks.  They  have  enrolled 
them  for  the  Master  through  their  gospel — i.  e.,  their  joyful 
message — they  are  interested  in  their  final  glory. 

*•  Hold  fast  that  which  thou  hast,  that  no  man  take  thy 
crown."     "Be  faithful  unto  death,   and  I  will  give  thee  a 


OUR   GI.ORY.  241 

crown  of  life,"  repeats  John  over  and  over,  and  through  his 
call  rings  the  note:  "  These  are  the  words  of  my  Master." 

"It  is  required  in  stewards  that  a  man  be  found  faithful." 
**  O  Timothy,  *  *  *  keep  that  which  is  committed  unto  thy 
trust, ' '  says  Paul  in  loving  admonition.  ' '  There  is  laid  up 
for  me  a  crown  of  righteousness,  which  the  lyord,  the  Right- 
eous Judge,  shall  give  me  at  that  day,  and  not  to  me  only, 
but  unto  all  them  also  that  love  His  appearing." 

There  stands  Peter  among  the  elders  whom  he  is  about  to 
leave,  himself  a  witness  of  the  sufferings  of  Christ,  a  partaker 
of  the  promised  glory  that  shall  be  revealed.     "  Feed   the 
flock.       When    the   Chief   Shepherd    shall    appear,  ye  shall  * 
receive  a  crown  of  glory." 

But  is  that  promise  also  given  to  those  who  have  stopped 
in  the  work  before  the  curfew  rang ;  also  to  those  who  squan- 
der time  and  strength  in  vain  babblings  over  foolish  questions 
concerning  "meats,  and  days,  and  bodily  exercise;"  those 
that  do  not  know  how  "  to  behave  in  the  house  of  God  ;"  also 
those  who  only  work  like  a  mule,  because  they  think  that 
they  have  to,  not  knowing  that  God  would  rather  have  that 
place  vacated  and  filled  by  a  willing,  cheerful  worker  ?  Oh 
no,  not  those  !  How  can  they  reap  glory  unless  they  sow 
for  glory  ? 

Paul  tells  us  plainly  that  he  considers  such  a  servant  a  cast- 
away. '•  I  run  *  *  *  I  fight  *  *  *  I  keep  under  my  body 
*  *  *  lest  by  any  means,  when  I  have  preached  to  others,  I 
myself  should  be  a  castaway."  Let  us  say  here  en  passant 
that  those  words  can  impossibly  refer  to  his  being  saved  or 
being  lost.  If  so,  he  would  absolutely  contradict  himself  by 
his  testimony  "  I  know  whom  I  have  believed  (trusted),  and 
am  persuaded  that  He  is  able  to  keep  that  which  I  have  com- 
mitted unto  Him  against  that  day."  (More  of  that  in  the 
Grace-chapter.) 


242  FROM  GLORY  TO  GLORY. 

It  is  one  thing  to  be  condemned  to  eternal  death,  it  is 
another  to  be  put  out  of  service,  laid  aside  as  a  useless  pen  or 
other  instrument. 

If  we  keep  Paul's  assurance  as  to  his  eternal  salvation  in 
mind,  we  shall  easily  see  from  the  9th  chapter  of  I.  Cor.  how 
he  understands  his  position  as  to  its  stability  and  rewards. 
"Necessity  is  laid  upon  me  to  preach  the  gospel,"  he  says, 
**  woe  is  unto  me  if  I  do  not,  for  that  charge  was  committed 
unto  me."  I  have  to  do  it,  if  not  otherwise,  then  against  my 
will.  I  cannot  expect  a  crown,  though,  for  any  unwilling 
service  ;  but  if  I  do  this  thing  willingly  I  have  a  reward. 

It  is  remarkable  to  see  what  appears  to  noble  Paul  one  of 
his  precious  rewards  here  on  earth:  it  is  the  privilege  of  mak- 
ing the  gospel  v^ithout  charge,  of  earning  his  own  living,  of 
giving  out  the  Word  without  expecting  an  admission  fee. 
A  privilege  indeed  to  be  a  free  man  of  God,  though  it  means 
long  days  and  short  nights,  sometimes  small  portions,  per- 
haps reduced  to  the  promised  bread  and  water  **  that  shall  be 
sure  "  unto  us,  sometimes  Elijah  food  brought  by  ravens  with 
wings  and  eyes  of  a  dove. 

Paul  seems  to  have  considered  it  a  possibility  to  be  laid 
aside  by  the  Master.  What  tortures  would  there  be  in  such  a 
thought  for  any  Christian  worker,  did  we  not  know  Him 
whom  we  serve.  The  best  of  human  masters  is  liable  to  err 
in  judgment,  as  he  can  only  judge  by  outward  appearance, 
which — with  the  permission  of  God  and  according  to  His  mys- 
terious plans — is  only  too  often  a  play  ball  in  the  hands  of 
human  or  superhuman  enemies  whom  every  God-fearing  work- 
er is  bound  to  have.  But  God  is  all-seeing,  He  knows  it  all. 
He  knows  all  the  thoughts,  all  the  throbbings  of  that  poor, 
little  heart  which  is  anxious  to  do  the  right  and  instead  makes 
bitter  mistakes.  No,  He  will  not  turn  such  a  one  away.  In 
peace  of  soul,  watchfulness  and  carefulness  we  may  labor  on 


OUR   GI.ORY.  243 

in  expectation  of  the  crown  that  is  promised  for  faithful,  wise 
and  willing  service. 

*     *     * 

And  that  ministry  in  itself  is  glory.  What  a  privilege  to 
tell  about  Jesus,  to  break  the  bread  of  life  to  other  men.  It 
means  to  let  the  radiancy  of  the  joyful  message  of  the  glory  of 
Christ  shine  forth  to  the  world,  the  glory  of  God  in  the  face 
of  Jesus  Christ. 

There  is  glory  in  knowledge.  It  was  a  grand  thing  when 
Johann  Gutenberg  gave  to  the  German  nation  the  knowledge 
of  printing.  It  was  a  glorious  event  when  Benjamin  Frank- 
lin, by  his  knowledge,  broke  the  destructive  power  of  electri- 
city, which  ever  since  has  been  subdued  to  human  will  and 
whim.  The  radiance  of  knowledge  is  beaming  forth  from 
the  depth  of  the  mine  and  the  ocean  cable,  as  well  as  from  the 
height  of  the  observatory  and  the  bold  flight  of  the  balloon. 
The  eyes  of  the  steam  engine  glowing  in  the  dark,  accom- 
panied by  the  rumbling  sound,  tell  the  same  story  that  knowl- 
edge is  victory,  is  light. 

The  farther  the  object  of  research  and  the  more  hidden 
away  its  existence,  the  greater  the  glory  to  him  who  makes 
it  known. 

There  is  one  eye  that  sees  it  all,  even  the  sun  spots  and  the 
cracks  of  the  moon  which  man  supposes  to  have  finally  dis- 
covered. There  is  one  hand  that  made  it  all,  that  holds  it  all. 
There  is  one  God  who  knows  it  all — but  who  knows  Him  ? 
"  Canst  thou  by  searching  find  out  God  ?  " 

To  know  God  is  the  highest  knowledge,  because  He  is  the 
Creator  of  all  those  things  which  make  the  boast  of  man  after 
he  has  learnt  to  know  and  to  handle  them.  It  is  the  highest 
knowledge,  because  it  leads  beyond  the  grave. 

God  wants  to  be  known,  He  loves  to  be  known  by  the 


244  FROM    GI.ORY   TO   GI.ORY. 

most  wretched  of  His  creatures,  as  only  then  He  can  unfold 
His  love.  As  a  rule  a  person  of  standing  does  not  care  for 
being  appreciated  by  a  beggar ;  to  be  acknowledged  by  an 
authority  seems  to  be  a  worthy  ambition.  But  God  stoops 
down  to  the  lowest  and  asks  him:  "  Wouldst  thou  know  ME  ? " 
For  that  purpose  He  prepared  a  course  of  lessons  and  had 
them  written  down  in  a  book.  He  committed  it  to  a  host  of 
servants  and  sent  them  out  with  the  joyful  message :  **  Come, 
know  your  God  ! ' ' 

That  is  the  gospel.  Come,  know  your  God,  He  has  mani- 
fested Himself  in  the  face  of  Jesus  Christ.  It  is  the  joyful 
message  of  ''the  Happy  God,"  it  is  glory  to  make  such 
knowledge  known,  to  make  that  Light  shine  into  the  dark 
places  of  human  abode  by  word  and  deed. 

Praise  God,  its  brightness  does  not  depend  altogether  on 
our  ability  or  inability  of  making  it  shine.  That  Light  is  a 
luminous  body  that  cannot  help  but  shine.  It  was  so  from 
the  beginning,  from  ere  the  world  was. 

At  the  appointed  time  that  Light  came  into  the  world 
among  men  there  to  shine  in  darkness.  He  called  the  poor, 
sin-stained  souls  to  Himself  to  cleanse  them  and  to  make 
them  white.  But  washing  cannot  be  done  in  the  dark.  The 
light  has  to  discover  the  spots.  '  *  As  long  as  I  am  in  the 
world,  I  am  the  Light  of  the  world,"  come! 

But  the  darkness  comprehended  it  not.  The  sinners  stayed 
away.  Just  a  few  came  to  be  sent  to  the  pool  of  Siloam  to 
wash  in  the  fountain  illuminated  with  light,  to  receive  light. 
Why  was  it  the  others  did  not  come  ?  Because  men  loved 
darkness  rather  than  light.  In  the  radiance  of  the  light  they 
cannot  do  their  dark  deeds  so  unhindered,  they  feel  uncom- 
fortable; it  is  not  so  easy  to  sin,  and  they  want  to  sin  because 
of  the  pleasures  therein. 

One  cannot  see  so  far  in  the  dark;  the  sinner  cannot  very 


OUR   GI.ORY.  245 

well  see  through  the  whole  course  of  sin,  he  cannot  see  its 
end,  destruction — and  he  does  not  want  to. 

Thus  he  begins  to  hate  the  light  which  discovers  his  deeds 
of  darkness.  "Everyone  that  doeth  evil  hateth  the  light, 
neither  cometh  to  the  light,  lest  his  deeds  should  be  dis- 
covered.'* 

"  Will  you  come  with  me  to  church?  "  "I  am  afraid  to 
go  to  church,"  was  the  answer.  Sad,  sad  story,  only  too  true. 
Where  then  flee  to  in  order  to  sin  undisturbed  ?  That  there 
were  no  light !  is  the  sinner's  unuttered  desire. 

Still,  some  one  heard  that  wish  and  saw  that  sun-shy  look. 
He  came  to  his  rescue.  The  shadow  of  the  prince  of  dark- 
ness did  approach. 

He  steps  between  the  Light  and  the  man  that  is  longing  for 
obscurity.  That  gives  some  shade  at  least.  "Peace,  peace," 
he  says,  "poor,  troubled  soul.  That  Light  shall  bother  thee 
no  more.  Under  my  protecting  wing — sin — take  thy  full — 
with  ease ! " 

He  holds  a  covering  in  his  hands,  woven  of  lies  and  deceit : 
there  is  no  God,  He  does  not  see.  He  does  not  care;  enjoy 
yourself,  you  live  but  once,  one  short  life,  there  is  nothing 
beyond  the  grave,  there  is  no  hell. 

He  spreads  it  over  the  shuddering  man — shuddering  for  a 
moment — horrid  death  smell !  But  the  mantle  has  begun  to 
work,  it  is  so  dark  beneath.  Oh,  those  pleasures  of  sin  under 
it !     No  thought  any  more  of  throwing  it  off. 

Poor,  blinded  man,  it  was  thy  choice,  thy  own  fatal  choice, 
and  now  go  on,  revel  in  sin.  God  cannot  take  off  that  shroud, 
because  thou  didst  wish  for  the  gloom,  and  Satan  will  not 
remove  it,  as  he  is  so  glad  to  have  you  there.  It  will  cover 
you  safely  until — it  wraps  you  up  for  the  last — sleep  ?  if  sleep, 
the  nightmare  will  be  awful.     All  will  be  light,  even  '  *  the 


246  FROM    GI.ORY   TO   GI.ORY. 

night  shall  be  light  about  thee,  "  but  thou  and  thy  deeds  black 
like  the  monster  that  spread  over  thee  the  shroud. 

Man  or  woman,  whoever  you  are,  there  under  the  shadow 
of  Satan,  do  not  excuse  yourself  as  though  you  had  been 
caught  unaware  ;  do  not  accuse  God  either  for  not  having  res- 
cued you.  The  True  lyight  came  which  "  lighteth  every  man 
that  Cometh  into  the  world, "  it  was  for  you  as  it  is  for  me. 
Without  your  wish,  your  consent,  your  love  for  darkness 
Satan  could  not  have  covered  you,  it  was  your  choice,  he  only 
helped  you. 

That  was  the  attitude  of  the  world  toward  The  Light  at  the 
time  of  His  presence  in  flesh  on  earth.  It  is  the  same  to-day, 
after  the  Light  has  returned  to  the  regions  of  glory,  leaving 
in  His  place  the  manj^  little  lights  to  shine  for  Him.  There 
are  still  the  children  of  light  and  of  the  day,  and  the  children 
of  the  night  and  of  darkness.  The  Light  is  still  calling 
"  Come  !  "  and  the  lovers  of  sin  still  hate  the  Light.  The  joy- 
ful message  of  the  glory  of  Christ  is  still  proclaimed,  but  "the 
gospel  is  hid  to  them  that  are  lost,  in  whom  the  god  of  this 
world  hath  blinded  the  minds  of  them  that  believe  not,  lest 
the  radiancy  of  the  gospel  of  the  glory  of  Christ,  who  is  the 
image  of  Christ,  should  shine  unto  them." 

By  the  same  gospel  message  some  are  saved  and  some  are 
damned — the  ones  come  to  the  light,  the  others  flee  from  it. 
Is  it  the  fault  of  the  light  ?  No,  it  was  commanded  to  shine 
out  of  darkness,  and  so  it  did.  Whoever  shines  is  "a  sweet 
savor  of  Christ  unto  God."  It  repels  those  that  love  dark- 
ness, who  then  withdraw  to  the  place  of  death,  the  messenger 
thus  becoming  to  them  a  '*  savor  of  death."  It  attracts  those 
that  long  for  cleansing  and  purity,  it  gives  them  light  and  life 
and  glory,  it  exhales  the  "savor  of  life  unto  life.  " 

All  we  have  to  do,  then,  is  to  uphold  the  Light  before  men 


OUR    GI.ORY.  247 

and  women,  they  must  choose  it  or  refuse  it.  We  may  often 
weep  over  those  whom  we  cannot  rescue,  but  our  ministry 
must  go  on. 

The  thought  has  been  frequently  advanced,  and  is  perhaps 
excusable,  that,  if  it  is  so,  we  had  better  leave  the  heathen  as 
well  as  our  next-door  neighbor  without  the  knowledge  that 
may  possibly  condemn  them,  not  disturb  their  peace  of 
carelessness  or  ignorance,  not  get  ourselves  into  trouble,  just 
attend  to  our  own  business.  That  is  a  good  policy  indeed, 
but — some  of  us  are  no  longer  our  own,  we  are  supposed  to 
live  neither  to  ourselves,  nor  to  others,  but  to  God,  and  for 
His  sake  and  His  benefit,  so  to  say,  we  have  to  spread  the 
light  in  as  far  as  we  have  received  it. 

' '  Thanks  be  to  God  who  always  leadeth  us  about  in  tri- 
umph in  Christ  and  maketh  manifest  the  fragrance  of  His 
knowledge  by  us  in  every  place, "  glories  the  apostle.  With 
such  aim  in  view  we  shall  minister  Christ  to  the  world, 
endeavoring  to  have  our  lives  correspond  with  the  message. 

Having  been  made  stewards  of  the  mysteries  of  God,  we 
are  responsible  for  that  trust,  "which  God  ordained  before 
the  world  unto  our  glory." 

There  is  no  doubt  but  that  we  should  appreciate  our  minis- 
try better  if  we  thoroughly  understood  its  worth.  If  Moses' 
ministration  was  glorious,  how  much  more  ours.  *'  If  that 
which  is  done  away  was  through  glory,  much  more  that  which 
remaineth  is  in  glory.  If  the  ministration  of  death  written 
and  engraven  in  stones  was  glory,  how  shall  not  the  ministra- 
tion of  the  Spirit  be  rather  glorious  ?  ' ' 

Our  ministry  may  be  considered  under  a  sixfold  aspect : 

1.  The  ministration  of  reconciliation. 

2.  The  ministration  of  righteousness.  ] 

3.  The  ministration  of  the  Spirit. 

4.  The  ministration  of  the  New  Testament.        .,, 


248  FROM   GI<ORY   TO   GI.ORY. 

5.  The  ministration  unto  the  saints. 

6.  The  ministration  of  authorities. 

THE  MINISTRATION  OF  RECONCILIATION. 

"  God  hath  reconciled  us  to  Himself  by  Jesus  Christ  and 
hath  given  to  us  the  ministry  of  reconciliation." 

Reconciliation  is  sweet.  Some  married  people  say  it  is  so 
sweet  that  it  amply  pays  for  the  quarrel  which  preceded. 

However  that  may  be,  one  thing  is  sure  :  in  time  of  trouble 
there  is  nothing  more  welcome  than  reconciliation. 

Wherever  she  enters,  graceful  in  her  ways,  the  atmos- 
phere is  sweetened  with  the  fragrance  of  peace  ;  a  smile  takes 
the  place  of  the  nervous  strain,  arms  are  open,  hands  ready 
for  that  sign  of  friendship  which  sometimes  speaks  more  than 
words. 

The  reconciling  medium  that  introduces  peace  is  the  happy 
peacemaker.  She  looks  down  upon  her  work  with  a  wonder- 
ful feeling  of  rest.  It  surpasses  the  happiness  of  the  guilty 
party  that  has  re-obtained  rest  of  soul ;  it  differs  from  the 
sense  of  satisfaction  that  fills  the  heart  of  the  other  who 
extends  the  offer  of  peace. 

Reconciliation  is  only  wanted,  can  only  be  appreciated 
where  contention  causes  damage  to  one  or  both  parties. 

Neither  of  them  can  be  the  minister  of  reconciliation, 
though  they  c^n  make  up  among  themselves  by  asking  for, 
extending  and  receiving  pardon.  Otherwise  a  third  has  to  be 
engaged,  and  that  person  is  blessed.  '  *  Blessed  are  the  peace- 
makers, for  they  shall  be  called  the  children  of  God." 

The  peacemakers  have  to  be  born  from  above  of  the  source 
of  peace.  It  is  sad,  nevertheless  true,  that  so  few  children  of 
God  resemble  their  Father  in  that  characteristic.  They  have 
love  for  right  and  truth,  power,  joy,  even  peace — but  how  to 


OUR   GI,ORY.  249 

promote  peace  around  them  they  do  not  know.  They  are  so 
awkward.  Would  to  God  we  all  did  learn  better  the  meaning 
and  privilege  of  the  high  office  given  unto  us  after  having 
been  reconciled  to  God  by  Jesus  Christ  and  having  received 
His  peace — the  ministry  of  reconciliation. 

Only  those  who  realize  the  length  and  breadth  of  desolation 
daily  made  by  a  war  will  understand  the  importance  of  the 
sacred  commission  and  the  responsibility  of  the  peacemakers. 

Two  mighty  powers  which  fill  the  universe  are  warring  a 
deadly  war.  The  One  is  almighty  and  will  conquer  in  the 
end,  though  meanwhile  it  is  often  doubtful  whether  He  is 
gaining  ground.  The  booty  they  are  after,  those  mighty  ones, 
is  ,'that  little  bit  of  man  whom  both  would  have — the  one  to 
destroy  him,  the  other  to  make  him  happy. 

The  wicked  one  succeeded  in  getting  man  on  his  side  in  the 
garden  of  Eden,  the  very  heart  of  the  property  of  God,  and 
ever  since  Adam's  seed  has  crowded  Satan's  camp.  Thus  the 
human  army  stands  in  array  against  Almighty  God,  but  God's 
intention  is  only  to  destroy  their  leader,  the  deceiver,  there- 
fore there  is  no  salvation  either  planned  or  found  for  Satan  and 
his  demons.  All  time  long  God  has  called  unto  men  to  come 
out  of  the  camp  of  destruction,  but  they  did  not  understand 
His  urgent  demand.  Then  He  appointed  a  legation  and  sent 
His  Son  with  His  train  of  angelic  heralds,  the  forerunner 
John  and  the  body  of  twelve  attendants  to  His  enemies,  to 
deceived  man,  with  an  offer  of  peace.  The  Prince  of  Peace 
Himself  came  and  called  out  to  them :  "  Come  unto  Me,  and 
I  will  give  you  rest. " 

A  few  responded,  the  others  mocked  Him  and  nailed  Him 
to  the  cross.  God's  righteous  wrath  was  kindled,  yet  the 
dying  Prince  of  Peace  could  not  but  pray  :  * '  Father,  forgive 
them, ' '  thus  making  peace  on  the  cross. 

Again  the  call  came  loud  and  strong:  "Come,  I  will  for- 


250  FROM   GI,ORY  TO   GIvORY. 

give  for  the  sake  of  My  pleading  Son,"  whom  He  had  called 
back  to  Himself,  sending  those  that  had  been  reconciled  out 
into  the  hostile  camp  with  the  word  of  reconciliation.  Glo- 
rious ministry  to  be  ambassadors  for  Christ,  to  plead  in 
Christ's  stead:  "Be  ye  reconciled  to  God.  He  will  not 
impute  your  trespasses  unto  you,  as  He  has  made  Him  to  be 
sin  for  us  who  knew  no  sin  —He  hath  reconciled  the  world  to 
Himself — come  over  ! ' ' 

Are  we  worthy  of  that  calling,  clothed 'with  the  white  robes 
which  such  ambassadors  used  to  wear  in  ancient  days  of  war, 
wherewith  that  first  peace  messenger  was  decked  when  sent 
to  man  then  shut  up  in  the  ark,  the  dove  of  Noah?  Do  we 
carry  the  olive  branch,  the  emblem  of  peace  ?  Do  people  see 
it  while  we  stop  at  their  windows  and  give  them  the  joyful 
message  ' '  Peace  with  God  ?  ' ' 

Let  us  magnify  our  office,  let  us  maintain  undisturbed 
relationship  with  our  Sovereign,  let  us  learn  how  to  plead, 
how  to  win  some  one  over  on  our  Captain's  side  ! 

It  may  mean  ridicule,  persecution,  death,  but  God  has  His 
eye  on  each  of  His  ambassadors.  He  will  revenge  any  breach 
of  the  universal  law — i.  e.,  perfect  security  to  him  that  pub- 
lishes peace.  Did  Alexander  the  Great  destroy  Tyre  for  an 
insult  offered  to  his  ambassadors,  how  much  more  will  God 
avenge  His  own  elect. 

And  while  bound  for  New  Jerusalem  those  messengers 
should  not  forget  to  take  with  them  a  leaf  from  the  olive  tree 
of  eternal  age,  bearing  the  inscription  **  Pray  for  the  peace  of 
(Old)  Jerusalem." 

THE  MINISTRATION  OF  RIGHTEOUSNESS. 

Taking  into  consideration  the  results  of  our  ministry,  it  is 
that  of  reconciliation;  dwelling  on  its  contents,  it  will  appear 
as  the  ministration  of  righteousness. 


OUR   GI.ORY.  251 

Righteousness,  as  we  have  seen,  had  been  preached  by 
Moses,  the  righteousness  of  the  law  (page  161). 

The  man  that  kept  the  commandments  as  far  as  they  were 
given  was  called  "just,  righteous."  There  were  such,  there 
are  such. 

But  "the  law  made  nothing  perfect,"  it  dealt  with  what 
was  to  be  done  or  not  to  be  done,  it  did  not  condemn  for  what 
was  left  undone.  A  man  cannot  be  condemned  by  a  law  for 
having  omitted  to  do  what  was  not  mentioned  in  it,  though 
he  may  be  judged  by  the  moral  law  of  a  nobler  heart. 

After  the  Jewish  nation  had  been,  at  least  was  expected  to 
have  been,  trained  into  obedience  to  a  preparatory  law,  the 
new  commandment  of  love  was  added,  or  rather  revealed,  as  it 
was  hidden  in  the  law  then  in  existence  ;  contained  therein  it 
also  embraced  the  whole,  being  its  substance  and  that  which 
held  it  together,  the  nutshell  and  the  kernel,  too.  But  the  ful- 
ness of  its  meaning  had  to  be  explained  by  one  who  knew  it 
from  experience.  Therefore  it  was  **  no  new  commandment, 
but  an  old  commandment,"  again  "  a  new  commandment,"  as 
John  says,  the  old  law  illumined  by  the  True  Light  which  had 
come  to  shine  upon  it. 

That  explains  the  apparently  contradictory  statements  of 
Jesus  Christ,  the  one  :  "  Ye  have  heard  that  it  was  said — but 
I  say  unto  you,"  and  the  other  "Think  not  that  I  am  come 
to  destroy  the  law  or  the  prophets ;  I  am  not  come  to  destroy, 
but  to  fulfill,"  to  fill  up  that  which  is  not  yet  complete. 

While  His  light  of  perfect  knowledge  and  righteousness 
fell  upon  those  old  pages,  that  which  was  written  between  the 
lines  began  to  stand  out  in  distinct  letters :  *  *  Be  ye  therefore 
perfect,  as  your  Father  which  is  in  heaven  is  perfect." 

That  required  a  righteousness  the  best  Israelite  had  not 
dreamt  of,  yet  absolutely  necessary.  * '  Except  your  righteous- 
ness shall  exceed  the  righteousness  of  the  scribes  and  Pharisees 


252  FROM    GI<ORY   TO   GLORY. 

ye  shall  in  no  wise  enter  into  the  kingdom  of  heaven,"  the 
only  righteousness  which  will  stand  before  God. 

Therefore,  **by  the  deeds  of  the  law  there  shall  no  flesh  be 
justified. "  The  Jewish  people,  '  *  ignorant  of  God 's  righteous- 
ness," try  to  establish  their  own  righteousness  by  obedience 
to  the  law,  which  even  the  faithful  ones  could  only  do  in  their 
own  land  and  Temple. 

But  salvation  for  heaven  can  only  be  obtained  by  obedience 
to  one  law,  the  perfect  law  of  love,  which  requires  the  right- 
eousness found  perfect  in  the  sight  of  God.  No  labor  can 
acquire  it,  it  has  to  be  received  as  a  gift  through  faith  in  Jesus 
who  was  made  our  righteousness. 

That  righteousness  is  nearly  equivalent  to  holiness.  It 
means  holy  principles — and  who  can  boast  of  them? — holy 
affections  of  heart — but  '*  the  human  heart  is  deceitful  above 
all  things  and  desperately  wicked  " — conformity  to  the  Divine 
law — and  who  even  knows  it  to  perfection,  much  less  lives  it  ? 

There  are  some  so-called  holiness  people  who  do  not  only 
consider  themselves  new  creatures  clothed  with  the  righteous- 
ness of  Christ  and  therefore  "accepted  in  the  Beloved,"  which 
we  are,  but  who  also  say  that  the  old  creature  is  altogether 
dead,  eradicated,  that  there  is  no  sort  of  evil  in  them  any 
more,  that  they  can  no  longer  sin.  They  misquote  passages 
like  the  following :  '  *  Whosoever  abideth  in  Him  sinneth  not 
*  *  *  whosoever  is  born  of  God  doth  not  commit  sin  *  *  * 
cannot  sin."  The  Greek  reads,  ''does  not  go  on  sinning, 
cannot  go  on  sinning. " 

The  Scriptures  say:  ^*  Reckon  yourselves  dead  unto  sin." 
If  I  am  rich  I  need  not  reckon  myself  rich ;  \i\  am  dead  I 
need  not  reckon  myself  dead.  That  would  mean  no  more 
disposition  to  feel  provoked,  no  more  hurt  feelings,  no  more 
weakness  or  sickness.  That  condition  brought  on  by  some 
narcotic  [of  error  is  a  good  time   for  the  devil  to  work  on . 


OUR  GI.ORY.  253 

May  such  receive  from  the  Great  Physician's  hand  an  antidote 
in  time. 

It  is  true,  though,  that  we  should  and  can  attain  to  a  life 
without  known  sin ;  that  wherever  we  meet  a  temptation  we 
ought  to  reckon  ourselves  dead  to  the  old  master  sin  and  his 
law — **  how  shall  we,  how  can  we  who  have  died  to  sin  live 
any  longer  therein  ?  " 

Recognizing  that,  instead,  we  have  become  servants  of  right- 
eousness we  call  on  Him  who  has  come  to  destroy  the  works 
of  the  devil,  to  help  us  just  then  and  there,  and  we  stand  more 
than  conquerors  through  Him  who  loved  us  so  much  as  to 
give  us,  in  addition  to  the  victories,  His  own  righteousness. 

But  even  if  we  conquer  all  the  day,  what  about  the  lack  of 
knowledge,  which  is  sin  ;  about  our  imperfect  service  ;  about 
these  bodies  of  corruption  which  are  bound  to  defile  the  inner 
man  whom  we  carry  about ;  what  about  the  contact  with  the 
world,  as  even  the  sight  of  sin  soils  the  soul  ? 

My  personal  Scriptural  and  experimental  testimony  is  this : 
I.  In  me,  that  is  in  my  flesh,  dwelleth  no  good  thing.  2.  But 
I  do  not  live  after  the  flesh  to  fulfill  the  lusts  thereof.  3.  I 
reckon  myself  dead  and  alive  unto  Jesus  Christ,  and  by  such 
faith  I  walk  in  the  Spirit.  4.  Thus  the  righteousness  of  the 
law  is  fulfilled  in  me.  5.  There  is  therefore  now  no  con- 
demnation unto  me  in  Christ.  6.  I  am  complete  in  Him,  not- 
withstanding my  infirmities  and  sinful  nature. 

Such  righteousness  is  the  ground  of  our  justification.  Our 
disobedience  to  God's  commandments,  in  the  best  case  our 
shortcomings,  admit  no  justification ;  therefore  it  is  an  act  of 
free  grace,  by  which  God  pardons  the  sinner  and  accepts  him 
as  righteous  on  account  of  the  atonement  of  Christ  and  of  His 
righteousness — i.  e.,  His  active  and  passive  obedience  by 
which  the  law  was  fulfilled. 

This  righteousness  of  God  is  not  inclined  toward  anything 


254  FROM   GI.ORY   TO   GI.ORY. 

that  is  not  absolutely  holy  and  therefore  only  of  Divine  source. 
God  is  holy  in  heart,  we  never ;  the  best  of  us  may  appear 
holy  in  life,  but  purity  of  heart  is  not  his  while  on  earth.  The 
old  man  has  his  seat  in  the  flesh,  he  can  and  must  be  kept 
under,  but  he  is  there.  From  time  to  time,  encouraged  either 
by  Satan  or  the  world,  his  external  allies,  he  tries  to  win 
*'me"  over  to  his  side  by  coaxing  or  by  force— i.  e.,  my  self, 
my  self-conscious  will — to  make  "me"  join  "them"  in 
unrighteousness,  pleasure  and  sin.  (We  have  to  make  the 
proper  distinction  between  I,  the  old  man  and  the  new  man, 
that  is,  Christ  in  me.) 

The  new  man  on  the  other  hand  asks  me :  "  To  whom  did 
you  vow  allegiance  in  that  hour  under  the  cross  ?  You  call 
yourself  a  child  and  servant  of  God  ;  do  you  not  owe  loyalty 
to  the  government  under  which  you  were  born  ?  The  old 
man  is  no  longer  your  master,  you  do  not  owe  him  any  obe- 
dience. Tell  him  to  go  and  leave  you  alone,  tell  him  so  in 
the  name  of  the  Almighty  Jesus." 

I  look  at  both,  I  consider  a  moment.  I  see  the  truth  and 
my  duty.  I  stretch  out  my  hands  to  the  new  man,  to  Christ 
in  me  :  '  *  Help  poor  me  now  !  "  and  that  same  minute  the 
enemy  flees,  the  victory-is  won,  and  that  fact  as  well  as  its 
date  are  recorded  on  the  fleshy  tables  of  my  heart.  Thus  I 
become  an  "epistle  of  Christ  to  be  known  and  read  by  all 
men . " 

Such  victories  may  work  out  righteousness,  but  the  right- 
eousness of  God  is  still  superior,  without  any  disharmony, 
without  any  struggle  or  inclination  toward  unholiness.  As 
it  cannot  be  obtained  by  doing  the  commandments,  the  old 
and  the  new,  it  is  indeed  ' '  the  righteousness  without  the  law, 
which  was  witnessed  by  the  law  (of  Moses)  and  the  prophets." 

Victory  over  sin  not  doing  away  with  the  existence  of  sin 
in  me,  I  naturally  am  still  unrighteous.     In  order  to  present 


OUR  GI.ORY.  255 

me  righteous,  holy  and  without  blemish  before  His  Father 
Jesus  has  to  do  more  than  to  simply  show  me  or  help  me  to 
live  righteously  and  godly.  There  was  no  other  way  than  to 
do  what  He  did,  and  that  once  for  all.  He  took  my  place  and 
gave  me  His  as  the  Unblameable  and  Holy  Son  of  God.  We 
exchanged  position,  raiment,  privileges,  fate,  and  that  with 
the  permission  and  according  to  the  gracious  plan  of  God. 

*  *  He  hath  made  Him  to  be  sin  for  us,  who  knew  no  sin, 
that  we  might  be  made  the  righteousness  of  God  in  Him." 

Can  I  but  feel  ashamed  when  I  look  to  the  place  where  He 
was  punished  in  my  stead,  while  I  stand  by  crowned  with 
glory  and  honor  ?  Such  grace  would  crush  if  it  came  from 
other  but  my  God. 

As  long  as  I  stand  before  God  in  Christ s  own  garments,  I 
am  not  only  pardoned,  but  declared  to  be  absolutely  perfect 
in  His  sight,  "  complete  in  Christ." 

How  can  I  get  into  Him?  By  accepting  through  faith 
what  he  puts  upon  me,  the  robe  of  His  righteousness,  which 
secures  for  me  a  home  in  heaven.  But  I  have  to  weave  the 
(Oriental)  upper-garment,  without  which  no  one  is  perfectly 
dressed,  the  robe  of  the  x\^\.^o\x^nesses — i.  e. ,  the  righteous 
acts — of  the  saints.  This  will  decide  the  rank  I  take  in 
heaven,  but  not  the  right  of  my  entrance  into  it.  Faith  in 
itself  saves  without  the  supplement  of  works,  yet  God  will 
not  be  pleased  with  the  person  that  enters  half-clothed  into 
the  regions  of  glory.  To  such  the  warning  is  given:  "I 
counsel  thee  to  buy  of  Me  white  raiment  that  thou  mayest  be 
clothed,"  and  that  "fine  linen  is  the  righteousnesses  of  the 
saints." 

That  garment  is  not  given  ready  made,  but  has  to  be  bought 
by  the  believer.  Faith  hath  to  trade,  faith  without  works  is 
dead,  in  fact,  is  no  faith  at  all.  But  putting  on,  daily  and 
consciously,  the  ''breastplate  of  faith  and  love,"  of  ''faith 


256  FROM  GI^ORY  TO   GLORY. 

which  worketh  by  love,"  the  girdle  of  truth,  the  sandals  of 
readiness,  the  helmet  of  hope,  the  shield  of  faith,  the  sword  of 
the  Word  of  God,  the  mantle  of  love  to  cover  that  armor,  the 
ornament  of  a  meek  and  quiet  spirit  and  the  graces  about  our 
neck,  receiving  it,  piece  after  piece,  from  Jesus'  hands  in  the 
morning,  we  are  clothed  and  ready  to  go  through  the  evil  day 
and  even  to  carry  such  a  glory  message  of  good  tidings. 


This,  then,  is  the  summing  up : 

1.  The  righteousness  of  the  law  as  taught  by  Moses  was 
substituted,  in  the  fulness  of  times,  by  the  righteousness  of 
Christ,  which  cannot  be  obtained  by  the  law  of  work,  but  by 
the  law  of  faith. 

2 .  The  new  commandment  called  the  law  of  faith  does  not 
make  void  the  law,  but  establishes  it. 

3.  The  righteousness  of  God  being  *'  of  faith,"  it  even  pre- 
ceded as  such  the  righteousness  of  the  law.  *  *  Abraham 
believed^  and  that  was  counted  unto  him  for  righteousness. ' ' 
Abraham  lived  before  Moses.  The  righteousness  oi  faith  was 
effective  before  man  knew  of  any  righteousness  of  the  law. 

4.  It  exceeds  the  ministration  of  condemnation  in  glory,  as 
it  proclaims  reconciliation  on  the  ground  of  the  righteousness 
of  Christ. 

THE  MINISTRATION  OF  THE  SPIRIT. 

The  ministration  of  righteousness  does  away  with  condem- 
nation, the  office  of  the  Spirit  of  Life  takes  the  place  of  the 
ministration  of  death.  "How  shall  not  the  ministration  of 
the  Spirit  be  rather  glorious  !  " 

We  have  to  confine  our  present  study  to  that  part  of  the 
Holy  Spirit's  work  which  tends  to  develop  our  future  glory. 


OUR   GLORY.  257 

The  blessing  which  we  derive  from  Him  is  twofold — i.  e., 
for  us  and  through  us  for  others.  We  receive  from  Him,  and 
we  pass  on  through  Him  ;  we  sow  and  we  reap  glory  by  faith- 
ful ministration. 

We  shall  see  that  i.  He  is  a  gift;  2.  He  brings  light; 
3.  He  gives  life  ;  4.  He  imparts  liberty  ;  5.  He  works  out  the 
fruits  of  the  Spirit  in  the  believer. 

THE  HOLY  SPIRIT  A  GIFT. 

"  What  man  knoweth  the  things  of  a  man  save  the  spirit 
of  man  which  is  in  him  ?  "  How  true  !  Does  your  spirit 
know  what  is  in  my  mind  ?  Would  to  God  that  sometimes  it 
did  !  But  in  vain  I  endeavor  to  read  your  thoughts  as  long 
as  you  want  to  conceal  them  ;  and  in  vain  you  try  to  make 
me  see  a  thing  as  you  do,  I  often  cannot  grasp  it,  because  I 
have  not  your  spirit.  Only  the  spirit  that  is  in  me,  m-^  spirit, 
knoweth  my  things,  and  your  spirit  knoweth  your  things. 

Our  spirits  may  widely  differ  from  each  other :  yours  may 
be  quick  and  mine  dull ;  yours  may  revel  in  the  regions  of 
the  supernatural,  mine  grovel  on  the  ground;  yours  may  be 
wide,  taking  in  the  whole  universe,  mine  narrow,  not  going 
beyond  the  walls  of  self;  yours  noble,  loving  the  good,  mine 
mean,  delighting  in  evil ;  yours  tender,  easy  to  be  moulded, 
mine  dull  and  hard.  You  may  try  to  make  me  understand 
your  high  aspirations  or  common  sense  principles,  an  empty 
look  may  be  all  the  answer  you  get. 

Why  then  not  put  some  of  your  spirit  into  me  ?  Ah,  you 
can't,  that  is  the  trouble.  The  spirit  of  a  man  is  for  that 
man,  and  the  spirit  of  a  woman  is  for  that  woman.  In  some 
degree  it  can  be  trained  and  developed,  but  not  supplied. 

'  *  O  the  depth  of  the  riches  both  of  the  wisdom  and  knowl- 
edge of  God  !     His  ways  are  past  finding  out. "     That  which 


258  FROM   GI.ORY   TO   GI.ORY. 

was  impossible  in  the  natural  way,  He  made  it  possible  by 
His  supernatural  power. 

In  order  to  make  us  understand  some  part  of  the  riches  of 
His  wisdom  and  knowledge,  He  irradiated  His  own  Spirit — 
not  an  "  it,"  but  "  He,"  not  an  influence,  but  a  person.  He 
sent  Him  down  to  enter  into  our  narrow  minds,  to  anoint  our 
dry  brains,  to  fill  our  whole  being,  thus  to  make  us  under- 
stand the  mind  of  the  lyord,  yea,  the  deep  things  of  God. 

Through  the  Spirit  we  are  made  spiritual,  but  we  do  not 
become  "spirit,"  as  Christian  Science  teaches,  the  "science 
falsely  so  called."  We  have  flesh  and  bones  still,  while  *'a 
spirit  has  not  flesh  and  bones." 

But  we  are  enabled  to  understand  spiritual  things — on  one 
condition,  though  :  there  must  be  a  longing  in  a  soul  for  the 
things  of  God.  He  cannot  enter  without  being  asked  so  to 
do,  but  He  will  come  when  He  is  invited.  "  How  much  more 
shall  your  Heavenly  Father  give  the  Holy  Spirit  to  them  that 
ask  Him."  God  may  work  on  a  mind  externally  to  prepare 
him  for  such  longing,  but  He  cannot  bestow  a  gift  where 
acceptance  is  refused. 

We  must  not  confound  that  attitude  of  man  with  the  resist- 
ance generally  made  when  the  Spirit  begins  to  scrape  off  some 
of  the  hard  crust  that  has  accumulated  on  the  natural  mind. 
Such  resistance  is  simply  the  result  of  the  uncomfortable 
sensation  experienced  under  the  chisel  and  the  hammer,  it  is 
Paul's  kicking  against  the  pricks.  There  may  be  a  willing 
mind  at  the  bottom  of  it  after  all. 

But  as  long  as  the  natural  spirit  is  satisfied  with  its  con- 
dition, it  receiveth not  the  things  of  the  Spirit  of  God.  "The 
carnal  mind  is  enmity  against  God,  it  is  not  subject  to  the  law 
of  God,  neither  indeed  can  be.  " 

The  Holy  Spirit  is  the  unspeakable,  free  gift  of  God,  prom- 
ised by  the  I^ord  to  His  disciples.     He  is  the  Comforter  that 


OUR   GIvORY.  259 

was  to  come  to  take  Jesus'  place  on  earth  in  order  to  complete 
His  work,  to  do  there  what  the  Son  of  Man  had  not  been  able 
to  do — i.  e.,  I.  to  convict  the  world  of  sin,  which  Jesus  had 
failed  to  do  :  **  The  darkness  comprehended  Him  not,"  but  to- 
day the  Spirit  convicts  sinners  of  sin,  whether  they  turn  from 
it  or  not ;  2.  to  convince  the  world  of  righteousness,  which 
work  Jesus  had  to  leave  with  the  Holy  Spirit  as  He  returned 
to  His  Father  almost  immediately  after  having  worked  out 
righteousness  on  Golgotha ;  3.  to  convince  the  world  of  judg- 
ment, which  for  the  same  reason  Jesus  could  not  have  done, 
the  prince  of  this  world  was  not  judged  but  from  the  cross. 

The  Holy  Spirit,  sent  from  above  upon  the  chosen  vessel, 
broods  over  it  as  He  did  over  the  earth  that  was  to  be  created. 
The  atmosphere  is  changed,  it  is  full  of  mystery  and  expecta- 
tion.    Blessed  time,  a  child  will  be  born  from  above. 

How  it  is  done  we  do  not  know  ;  '  *  the  wind  bloweth  where 
it  listeth,  and  thou  hearest  the  sound  thereof,  but  canst  not 
tell  whence  it  cometh  and  whither  it  goeth  ;  so  is  every  one 
that  is  born  of  the  Spirit. " 

LIGHT. 

You  set  a  person  before  the  printing  case,  give  her  the  stick 
and  the  rule,  ''here  is  the  *a,'  the  *b,'  the  'c,'  there  are  the 
spaces,"  and  you  expect  her  to  set  her  first  line  word  by  word, 
letter  by  letter.  She  is  to  read  her  line  over.  How  funny  it 
looks,  all  those  letters  standing  on  their  heads.  And  lucky 
she  is,  she  discovers  a  **g  "  that  was  upside  down,  while  the 
boss  smiles  because  of  the  mistakes  she  has  overlooked.  ' '  Do 
you  see  ?"  he  asks,  pointing  them  out  to  her.  "  I  see  men  as 
trees  walking,"  would  probably  be  her  honest  answer,  as  the 
blind  man  said  whose  eyes  Jesus  had  touched  but  once. 

But  by  and  by  light  comes.  Now  the  "  u  "  looks  different 
from  the  reversed  ''n,"  and  even  the  figure  *'o  "  appears  ta 


26o  FROM   GI.ORY   TO   GI.ORY. 

be  a  little  rounder  than  the  letter  **o,"  and  the  spaces  do  no 
longer  seem  to  be  all  alike. 

Her  eye  has  learnt  to  see^  and,  looking  back,  she  marvels 
how  it  was  ever  possible  for  her  to  be  so  blind. 

A  similar  change  is  wrought  in  our  souls  by  the  light  of  the 
Holy  Spirit.  When  Jesus  with  the  *'  finger  of  God  "  touches 
our  eyes,  we,  too,  say  amazed  :  **  I  see  men  as  trees  walking." 
It  is  all  so  strange.  He  touches  again,  we  begin  to  **see 
clearly,"  and  we,  too,  exclaim:  "One  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see." 

Spiritual  light  comes  gradually.  It  is  well  for  us  not  to 
behold,  right  then  and  there,  the  Father  of  glory  by  whom 
the  Spirit  of  wisdom  and  revelation  was  sent.  It  would  be 
too  much,  the  little  baby's  eyesight  has  to  be  shielded. 

But  gradually  the  eyes  of  our  understanding  are  opened  and 
we  begin  to  know  Him  and  the  hope  of  His  calling.  "In 
Thy  light  we  shall  see  light. "  We  begin  to  '  *  compare  spir- 
itual things  with  spiritual,"  we  are  surprised  that  we  never 
saw  it  so  before.  One  passage  after  another  is  illumined,  one 
window  after  another  lighted  up  in  our  being.  lyight  has 
come  and  filled  the  place. 

LIFE. 

I^ight  engenders  life.  Bring  forth  the  plants  that  spent  a 
dreary  winter  in  the  cellar ;  let  the  streams  of  sunlight  flood 
them  with  warmth  and  radiance,  and  something  in  those  dry 
roots,  stalks  and  branches  begins  to  stir,  to  move,  to  run 
through  the  invisible  cellules — we  call  it  life.  If  no  swelling, 
budding,  sprouting  shows,  you  may  as  well  put  the  plant 
back  to  its  dark  place  or  burn  it  up — it  is  dead. 

A  man  or  woman  may  be  convinced  of  sin,  may  even  show 
some  sort  of  repentance,  but  if  that  is  not  followed  by  signs 
of  life,  he  or  she  is  not  born  again,  has  no  right  to  an  eternal 


OUR  GLORY.  26r 

home  and  should  not  be  encouraged  in  the  assurance  of  such 
hope.  Faith  without  works  is  dead.  Genuine  faith  is  lively > 
it  cannot  but  thrive. 

The  Spirit's  work  on  the  mind  is  most  probably  experienced 
by  everybody  some  time  in  life.  But  the  unreceptive  mind 
lets  the  Word  go  by  instead  of  passing  it  down  into  the  heart 
and  watering  it  with  tears  of  sorrow  and  gratitude.  I<ight  is 
given  to  the  mind,  life  to  the  heart.  There  is  a  head-faith — 
and  nobody  should  stop  there,  ' '  even  the  demons  believe  and 
tremble ' ' — and  there  is  a  heart- faith  which  saves.  This  faith 
is  sealed  with  the  gift  of  eternal  life,  that  little  grain  placed 
into  the  heart  which  no  man,  no  demon,  not  even  death,  can 
destroy.  The  baby,  when  bom,  was  handed  over  to  the 
Father  to  be  kept  by  Him,  and  none  can  pluck  it  out-  of  His 
hand,  but  those  hands  do  not  keep  beyond  what  is  committed 
to  them.  Some  have  been  enlightened  and  have  tasted  of  the 
heavenly  gift,  the  good  Word  of  God  and  the  powers  of  the 
world  to  come ;  they  have  even  been  made  partakers  of  the 
Holy  Ghost,  but  determinately  turning  from  God  and  all  that 
is  godly  they  go  back  to  the  hostile  camp.  That  is  the  *  *  fall- 
ing away  "  (Greek  :  away/n?w — unto  "),  the  falling  beyond. 

It  is  possible  for  head-believers  to  forsake  God  and  to  return 
to  Satan,  because  after  having  tried  the  heavenly  food  the 
worldly  dainties  suit  their  taste  better.  They  have  been  the 
object  of  the  Spirit's  working,  they  may  have  given  an  evi- 
dence of  interest  in  spiritual  things,  still,  it  was  nothing  but 
head-knowledge,  interest  of  the  mind,  scientific  and  experi- 
mental tasting  of  the  heavenly  food. 

We  must  not  confound  the  time  of  preparation  which  those 
have  experienced  with  the  fact  of  being  **  begotten  by  the 
Father,"  ''  born  by  the  Spirit."  Years  may  be  spent  in  the 
Spirit's  wooing  as  He  calls  the  soul  out  of  the  other  camp,  yet 
all  that  labor  may  be  lost.     It  is  not  His  fault  if  the  one  or 


262  FROM    GI,ORY   TO   GI.ORY. 

other  comes,  looks  upon  the  heavenly  things  and  does  not  like 
them.  If  anything  it  may  be  called  lack  of  power  on  the 
Spirit's  part,  because  He  has  no  authority  over  man's  own 
free  will.  Ample  time  is  given  to  every  one  to  come  and 
taste  and  choose  either  the  new  home  or  the  old. 
:  No  one  is  adopted  as  a  child  against  his  or  her  will,  and 
only  those  who  are  adopted  by  God  according  to  their  wish 
are  taken  in  to  be  born  over  again  of  water  and  of  spirit — i.  e., 
the  Word  and  the  Spirit.  From  that  time  only  they  are 
saved,  and  that  once  for  all.  Of  those  it  is  said  :  "  We  know 
that  whosoever  is  born  of  God  sinneth  not  (does  not  go  on 
sinning),  but  he  that  is  begotten  of  God  keepeth  himself,  and 
that  wicked  one  toucheth  him  not.  Whosoever  is  born  of 
God  doth  not  commit  sin,  for  His  seed  remaineth  in  him,  and 
he  cannot  sin  (go  on  sinning),  because  he  is  born  of  God." 

We  have  to  draw  the  line  at  the  new  birth  and  not  at  the 
moment  when  some  one  yields  his  soul,  perhaps  only  in  an 
experimental  way,  to  a  treatment  for  purification.  There  are 
people  who  like  to  get  cleaned  up,  but  who  do  not  care  to 
keep  themselves  clean  all  the  time.  A  child  of  God  is 
expected  to  keep  himself  pure  after  having  received  "  remis- 
sion of  the  sins  that  are  past."  Those  who  want  to  enjoy  the 
pleasures  of  sin,  though  all  the  same  hating  its  filth,  are  not 
born  again.  They  would  not  enjoy  being  made  partakers  of 
the  Divine  nature.  They  would  hate  the  continual  constraint 
which  holiness  and  sanctification  exert  upon  them.  They 
would  not  feel  at  home  in  the  new  home,  would  not  like  the 
fellowship  of  the  family  members  of  the  household  of  God. 
Those  apparently  saved  people  can  go  back  and  be  lost. 

What,  then,  is  ** being  born  again?  "  Some  say  that  it 
simply  means  to  believe  in  Jesus  because  it  is  said  :  * '  He  that 
belie veth  on  the  Son  hath  everlasting  life."  But  first  of  all,  it 
reads  "  believ^/'/^  "  and  not  "  believ^j  " — i.  e.,  goes  on,  abides 


OUR   GLORY.  263 

in  believing  ;  and  further  '*  believeth  on"  does  not  only  mean 
'*  believeth  that  he  exists  and  that  He  is  the  Son  of  God,"  but 
it  implies  placing  full  confidence  in  Him  by  faith  which  is 
grounded  on  close  acquaintance  with  Him  as  the  Friend  that 
can  be  relied  upon  under  all  circumstances  (page  89) . 

The  life-producing  elements  are  the  water,  or  the  Word  of 
God,  and  the  Spirit.  The  Word,  if  left  alone,  is  dead,  cannot 
give  life.  On  the  other  hand,  the  Spirit  without  the  Word 
has  nothing  to  work  on  but  feelings.  Feelings  will  never 
give  life  to  a  soul.  Feelings  must  have  the  solid  ground  of 
the  Word  of  God,  there  to  stand  on.  Thus  both  belong 
together.  The  Word  quickened  by  the  Holy  Spirit  brings 
forth  the  new  creature  which  is  called  the  new  man. 

' '  Except  a  man  be  born  of  water  and  of  the  Spirit,  he  can- 
not enter  into  the  kingdom  of  God." 

* '  Water  "  here  cannot  refer  to  the  water  of  baptism.  The 
thief  on  the  cross  was  never  baptized,  still  he  received  from  His 
Savior  the  promise  :  * '  To-day  thou  shalt  be  with  me  in  para- 
dise. "  The  explanation  of  * '  water  "  is  given  in  the  passages  : 
'  *  That  He  might  sanctify  and  cleanse  it  with  the  washing  of 
water  by  the  Word,"  "  the  water  of  regeneration." 

How  it  is  done  we  do  not  know.  Sometimes  it  is  the 
immediate  work  of  God  without  human  help,  sometimes  He 
uses  His  servants  to  plant  the  seed  of  the  Word  in  the  sinner's 
soul,  as  Paul  testifies  :  *  *  In  Christ  Jesus  have  I  begotten  you 
through  the  gospel,"  calling  Timothy  his  own  son  in  the  faith. 

Sometimes  it  is  quick  work,  in  others  it  takes  almost  a  life- 
time. An  interval  more  or  less  extended  lies  between  the 
moment  the  Word  is  given  and  the  time  when  the  Spirit 
works  it  out  into  life.  But  when  both  take  hold  of  each  other, 
when  we  learn  to  see  the  truth  because  the  Word  says  so, 
because  "  it  is  written,"  when  the  Spirit  thus  co-operates  with 
the  Word,  when  we  have  that  assurance,  founded  on  God's 


264  FROM   GI.ORY   TO  GI^ORY. 

promises,  which  nobody  can  take  from  us,  then  we  may  be 
certain  that  we  have  passed  from  death  unto  life,  then  the 
Spirit  testifies  to  our  Spirit  that  we  are  the  children  of  God. 

The  Word  of  God,  the  "exceeding  great  and  precious 
promises,"  are  planted  into  the  soul,  but  they  have  to  be 
received  by  the  ground.  The  soul,  like  the  soil,  has  to  yield 
nourishment  for  the  seed,  and  that  is  faith.  If  the  promises 
of  the  Word — i.  e.,  of  Jesus — are  received  into  the  heart,  the 
seed  begins  to  live  and  will  abide  forever.  Therefore  * '  ye  are 
all  the  children  of  God  by  faith  in  Christ  Jesus."  That  does 
not  include  the  soul  which  remains  standing  before  the  cross 
with  doubts  or  arguments  or  even  tears  of  pity.  They  are  of 
no  profit  to  any  one  and  deserve  the  same  redress  which  the 
Jewish  women  received  from  the  suffering  Savior's  lips  : 
**  Weep  not  for  me,  but  for  yourselves." 

Compassion  for  Jesus  is  nothing  but  head-belief,  though  the 
heart  seems  to  be  affected.  When  faith  enters  into  the  heart, 
it  cries  out:  *'  God,  be  merciful  unto  me,  a  sinner, "  the  sin- 
ner that  had  made  him  suffer.  Head-belief  is  by  no  means 
without  feeling.  The  mind  is  not  altogether  dry.  Herbert 
Spencer,  the  philosopher,  says  on  "  Intellect  and  Feeling :" 
"The  function  of  the  mind  is  generally  regarded  as  retiocina- 
tive,  and  exclusively  so.  The  chief  component  of  mind  is 
feeling.  Properly  understood  mind  is  co-extensive  with  con- 
sciousness, and  so,  far  from  being  its  minor  component,  they 
are  its  major  components." 

Thus  we  can  feel  with  our  mind,  can  love  with  our  mind. 
"Thou  Shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind."  Some  one  may 
love  Him,  and  the  heart  may  still  be  untouched,  but  when  it 
opens  it  never  lets  Him  go  again.  The  seed  that  drops  into 
the  heart  has  reached  the  good  ground. 

Praises  be  to  God  who  made  such  a  new  birth  possible  !    It 


OUR   GI.ORY.  265 

was  His  will,  His  love,  His  grace.  "  Born  not  of  blood,  nor 
of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God." 
"  Of  His  own  will  begat  He  us."  "  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ  which  according  to  His 
abundant  mercy  hath  begotten  us  again." 

After  all,  the  new  birth  is  and  remains  a  mystery,  still,  two 
means  are  given  unto  us  by  which  to  test  our  nature,  whether 
it  is  yet  carnal,  or  whether  we  have  been  made  partakers  of 
the  Divine  nature. 

* '  The  Spirit  beareth  witness  with  our  spirit  that  we  are  the 
children  of  God."  As  long  as  there  are  doubts  in  a  soul 
about  being  saved,  there  must  be  some  reason  for  doubts. 

The  other  evidence  is  more  external,  it  is  the  growth  of  our 
knowledge  and  the  fulness  of  our  life.  We  cannot  help  but 
notice  the  importance  given  in  Peter's  epistle  to  the  knowl- 
edge of  "  all  things  that  pertain  unto  life  and  godliness."  He 
spurs  us  to  run  for  knowledge.  Moderation,  patience,  godli- 
ness, brotherly  kindness,  love  will  follow. 

We  must  know.  John  testifies  over  and  over  again  in  his 
epistles  * '  we  know. ' '  We  must  be  positive  of  some  change 
that  has  taken  place  in  our  nature.  Truth  will  pervade  our 
judgment  and  stamp  those  so-called  "  white,"  the  social  and 
business  lies,  black  as  coming  from  Satan.  Selfishness  will 
appear  hideous  ;  acknowledging  a  wrong,  however  impossible 
before,  will  become  an  absolute  necessity  for  enjoying  peace 
and  happiness. 

Some  of  us  may  know  the  date  of  our  spiritual  birthday,  to 
others  that  new  life  may  come  more  vaguely  like  a  dream. 

But  if  we  have  still  doubts,  if  we  are  still  the  unchanged, 
old  creatures,  may  we  yield  ourselves  to  the  Holy  Spirit,  wil- 
lingly, earnestly,  determined  to  become  a  child  of  God, 
whether  for  weal  or  woe  in  this  world — one  earnest  prayer 
will  do  it. 


266  FROM   GI.ORY  TO   GI.ORY. 

LIBERTY. 

The  ministration  of  the  Spirit  works  through  the  law  of 
liberty.  There  is  a  strange  contrast  in  those  two  words.  It 
would  seem  that  where  there  is  liberty  there  is  no  law,  and 
where  there  is  a  law  there  is  no  liberty. 

But  we  have  first  to  realize  that  not  every  law  is  a  law  of 
liberty.  A  college,  hospital,  large  boarding  house  or  hotel 
must  have  their  laws  and  rules.  They  have  to  be  written  out 
and  be  put  in  plain  sight,  why  ?  because  all  kind  of  elements, 
untrained  as  well  as  refined,  flow  together.  Life  would  be 
unbearable,  peace  impossible  without  some  kind  of  regula- 
tions.    The  law  promotes  peace. 

Not  so  in  a  private  family.  Its  members  are  supposed  to 
be  of  one  origin,  to  be  brought  up  in  the  same  spirit,  to  live 
for  the  same  interests.  They  all  know  the  laws  of  the  house- 
hold, they  need  not  be  written  out  in  so  many  words  and  put 
up  on  the  walls.  The  spirit  of  the  house  rules  there  and  dic- 
tates them  as  opportunities  come  along.  Those  that  are  led 
by  that  spirit  prove  to  be  the  true  children  of  the  house. 
They  walk  within  the  bounds  of  the  established  principles  as 
naturally  as  if  they  did  not  exist.  They  feel  perfectly  free, 
while  they  live  under  the  law  of  liberty. 

That  illustrates  our  position  as  children  of  God  and  our 
relationship  to  the  law  of  the  Spirit. 

The  law  of  liberty  hinges  on  two  points  :  i .  '  \I  can  do  all 
things  through  Christ  which  strengtheneth  me ;"  nothing  can 
stand  in  my  way,  neither  death,  nor  life,  nor  angels,  nor  other 
powers,  I  am  free.  2.  ''All  things  are  lawful  unto  me,  but 
all  things  are  not  expedient,  I  will  not  be  brought  under  the 
power  of  any. "  The  first  gives  us  large  space  to  walk  at  lib- 
erty, the  second  restrains  us  from  using  our  liberty  wrongfully. 

Sin  cannot  hamper  us  in  our  ways  because  it  has  lost  its 


OUR   GI.ORY.  267 

power  over  us,  we  are  free !  We  have  seen  how,  under  the 
dispensation  of  Moses,  sin,  which  was  dead  without  the  law, 
had  revived  by  the  law  and  become  a  cruel  taskmaster.  But 
then  God  sent  His  own  Son  in  the  likeness  of  sinful  flesh  and 
for  sin — i.  e.,  to  destroy  its  power — and  He  condemned  sin  in 
the  flesh,  proving  by  His  sinless  life  lived  in  the  sinful  flesh 
that  sin  has  not  absolute  power  over  human  beings.  That 
made  those  who  walk  not  after  the  flesh,  but  after  the  Spirit, 
free  from  the  law  of  sin  and  of  death.  (The  law  of  sin  and  of 
death  and  the  law  of  Moses  must  be  carefully  kept  apart  in 
the  study  of  the  epistle  to  the  Romans.  The  law  of  Moses 
gave  strength  to  sin  to  exert  its  law  over  man,  thus  putting 
him  under  the  law  of  death,  but  the  law  of  Moses  is  neither 
the  law  of  sin  nor  of  death.) 

I  was  made  free  from  the  law  of  sin  and  of  death  by  Him 
who  hath  swallowed  up  death  in  victory,  the  Prince  of  I^ife, 
my  New  Sovereign,  "that,  as  sin  hath  reigned  unto  death, 
even  so  might  grace  reign  through  righteousness  unto  eternal 
life  by  Jesus  Christ,  our  Lord." 

But  that  government  does  not  reign  without  a  law.  The 
law  of  the  Spirit  of  life  which  has  rescued  me  from  the  claws 
of  death  has  now  dominion  over  me.  The  lawless  ones  are 
excluded  with  the  lawless  one. 

The  law  of  the  Spirit  is  also  called  the  law  of  Christ.  It  is 
only  just  that  He  who  has  delivered  me  from  my  enemy 
should  have  the  right  to  rule  me  by  His  law.  **  My  yoke  is 
easy  and  my  burden  is  light."  His  commandments  are  not 
grievous.  By  the  Spirit  I  know  the  mind  of  Christ ;  by  the 
Spirit  I  am  led  to  walk  according  to  that  mind ;  the  Spirit 
teaches  me  to  delight  in  the  law  of  God  and  to  run  the  right 
way  as  of  my  own  free  will.  What  do  I  need  more  in  order 
to  have  perfect  liberty  ?  *'  Where  the  Spirit  of  the  Lord  is, 
there  is  liberty. " 


268  FROM   GLORY   TO   GI.ORY. 

And  oh,  how  large  it  is  !  "  All  things  are  yours,  whether 
Paul  *  *  *  or  the  world, ' '  etc.  Then  I  can  help  myself  to  all 
I  need  in  His  service,  from  the  Church  and  from  the  world, 
from  artists,  musicians,  experts  of  all  kind.  Where  my  own 
means,  strength  or  talents  fail  for  His  work  I  have  only  to 
ask  the  Master  of  the  household  where  to  find  the  supply,  and 
He  will  send  me  for  ' '  the  colt  "  of  which  the  Lord  hath  need, 
for  Simon's  boat,  to  Martha's  home.  I  may  not  always  like 
the  arrangements  He  makes,  it  may  mean  mortification  to  go 
to  the  appointed  party,  but  then  the  liberty  turns  out  to  be  a 
law  of  liberty. 

* '  Whoso  looketh  into  the  perfect  law  of  liberty  and  con- 
tinueth  therein,  he  not  being  a  forgetful  hearer,  but  a  doer  of 
the  work,  this  man  shall  be  blessed  in  his  deed."  It  is  the 
looking  into  the  law  of  Christ  that  gives  us  liberty.  The  lon- 
ger I  look,  the  more  I  am  persuaded  that  the  law  of  Christ  is 
holy  and  good,  profitable  and  lovable. 

Free,  altogether  free.  "  Yet  have  I  made  myself  servant 
to  all,  that  I  might  gain  the  more."  I  have  the  liberty  to 
expect  carnal  things  in  return  for  the  spiritual  things  which 
I  give  out,  but  I  do  not  use  that  right,  lest  I  should  hinder 
the  gospel  of  Christ — that  was  Paul's  maxim,  it  should  be 
ours  if  thus  placed. 

Free !  All  meat  is  sanctified  by  the  Word  of  God  and  of 
prayer  ;  but  there  is  a  weak  sister  who  stumbles  at  my  eating 
pork— I  can  let  it  pass  by  for  her  sake.  A  brother  only  eats 
herbs ;  to  please  him  I  can  do  so,  too,  instead  of  insisting  on 
toy  liberty  of  eating  anything. 

Free  !  I  believe  I  can  wear  any  decent  garments.  '  *  But, 
dear,  I  wish  you  would  take  those  poppies  ofi"  your  hat."  I 
shall,  of  course,  avoid  wearing  them  further  in  her  presence. 

Free  !  I  believe  that  the  lyord's  day  is  given  us  to  live  and 
work  for  Him  as  the  worldly  business  is  resting.     But  the 


OUR   GI.ORY.  269 

way  to  my  activity  is  long  and  too  much  strength  wasted  in 
the  walk.  I  feel  free  to  use  the  means  of  local  communication, 
but  my  companion  takes  offense  in  it.  I  had  rather  walk 
with  him  and  trust  for  an  extra  supply  of  strength  than  grieve 
him  with  my  liberty.  ' '  Bear  ye  one  another's  burden  and  so 
fulfill  the  law  of  Christ,"  whether  it  is  a  fault,  infirmity  or 
cross,  ' '  considering  thyself  lest  thou  also  be  tempted. " 

Therefore,  "submit  yourselves  to  every  ordinance  of  man 
for  the  Lord's  sake  *  *  *  for  so  is  the  will  of  God,  that  with 
well-doing  you  may  put  to  silence  the  ignorance  of  foolish 
men  ;  as  free,  and  not  using  your  liberty  as  a  cloak  of  mal- 
iciousness, but  as  the  servants  of  God."  ''Ye  have  been 
called  unto  liberty,  only  use  not  your  liberty  for  an  occasion 
to  the  flesh — but  by  love  serve  one  another. ' ' 

THE  FRUITS  OF  THE  SPIRIT. 

We  shall  see  later  on  how  we  can  glorify  God  by  a  fruitful 
Christian  life.  Here  we  simply  point  to  the  fact  that  where 
such  law  of  liberty,  the  law  of  Christ,  rules  in  a  heart,  the 
fruits  of  the  Spirit  are  bound  to  follow.  "Ye  shall  know 
them  by  their  fruits  *  *  *  every  good  tree  bringeth  forth  good 
fruit  *  *  *  a  good  tree  cannot  bring  forth  evil  fruit. " 

All  that  is  "fruit  unto  life  eternal, "  little  of  it  is  pleasant  or 
of  use  to  the  believer  before  the  great  harvest. 

The  first  produced  by  the  Spirit  are  "  fruits  meet  for  repent- 
ance (or  answerable  to  amendment  of  life)"  which  accompany 
the  conversion.  Repentance  includes  godly  sorrow,  confes- 
sion, restitution  where  possible,  a  changed  life. 

Sweeter  fruits  follow  :  * '  The  fruit  of  the  Spirit  is  love,  joy, 
peace,  longsuffering,  gentleness,  goodness,  faith,  meekness, 
moderation  ;  against  such  there  is  no  law." 

* '  We  should  bring  forth  fruit  unto  God, "  of  sweet  savor 


270  FROM    GI.ORY   TO   GLORY. 

unto  Him,  and  we  shall  do  so  if  we  cease  working  and  let  the 
Holy  Spirit  have  His  perfect  way  in  us. 

THE   MINISTRATION   OF  THE  NEW  TESTAMENT. 

Moses  was  the  mediator  of  the  Old  Covenant.  Much  glory 
was  attached  to  his  privileged  position.  Jesus  is  the  Media- 
tor of  the  New  Testament  and  no  mortal  mind  can  under- 
stand the  exaltation  of  His  office.  "  He  hath  obtained  a  more 
excellent  ministry,  by  how  much  also  He  is  the  Mediator  of  a 
better  covenant, which,  was  established  upon  better  promises.'^ 

We  as  His  servants  and  co-workers  should  rejoice  in  such 
a  ministry  for  the  very  excellency  of  our  vocation.  We  are 
privileged  to  proclaim  the  better  promises,  the  foundation  for 
the  better  covenant,  sealed  with  the  blood  of  the  New  Testa- 
ment that  speaketh  better  things  than  Abel's,  which  also  gives 
us  a  better  hope,  by  the  which  we  draw  nigh  unto  God. 

That  New  Covenant  is  more  excellent  in  at  least  four 
respects  :  i.  it  brings  nearer  to  God  than  the  old  :  2.  it  com- 
prises a  larger  number  ;  3.  it  is  richer  in  quality  ;  4.  it  is 
everlasting. 

Thus  it  reaches  out  in  height  and  breadth  and  depth  and 
length. 

The  Old  Covenant  admitted  the  ordinary  member  of  the 
congregation  but  to  the  altars  of  the  court,  the  priest  to  those 
of  the  holy  place,  while  only  the  high  priest  was  permitted 
once  a  year  to  approach  God  in  the  Holy  of  Holies.  The 
New  Covenant  admits  whomsoever  to  the  very  throne  of  the 
Almighty  within  the  veil.  There  is  a  mercy-seat  set  up  at 
the  right  hand  of  God  in  the  person  of  Jesus  Christ.  It  is  the 
City  of  Refuge,  our  propitiatory  for  the  past,  our  Rock  of 
Ages  for  the  present,  our  hope  for  the  future.  The  soul  that 
is  anchored  to  that  Hope  remaineth  and  liveth  forever.     Thus 


OUR   GLORY.  271 

the  ministry  of  the  New  Testament  is  more  glorious ;  it 
invites  people  to  the  very  presence  of  God,  and  that  not  in 
fear  and  trembling  but  with  boldness.  Still  there  is  one 
important  restriction,  only  one  way  leads  to  it.  That  way  is 
new,  not  from  eternity,  nor  Moses'  time,  although  foreor- 
dained and  foreshadowed.  It  is  the  rent  which,  in  the  hour  of 
Jesus'  death,  was  made  in  the  veil  that  formerly  separated  the 
sanctuary  from  the  holy  place  and  prevented  man  from  seeing 
God.  Jesus  opened  that  way,  which  is  called  "the  way  of 
life,"  in  the  very  hour  when  He  poured  out  His  soul  in  death, 
when  He  had  His  flesh  torn  by  the  agonies  of  the  departure 
of  His  Spirit. 

There  is  no  other  way  to  eternal  life  but  that  one.  **  Hav- 
ing, therefore,  boldness  to  enter  into  the  holiest  by  the  blood 
of  Jesus  by  a  new  and  living  way  which  He  hath  conse- 
crated for  us,  through  the  veil,  that  is  to  say,  His  flesh,  let  us 
draw  near  in  full  assurance  of  faith, ' '  let  us  hold  fast  the  pro- 
fession of  faith,  and  let  us  provoke  one  another  unto  love  and 
to  good  works. 

Thus  reaching  out  higher,  to  the  seat  of  the  presence  of 
God,  the  New  Covenant  also  extends  in  breadth.  The  Old 
one  was  a  peculiar  grant  to  one  nation,  the  New  one  embraces 
the  whole  world.  It  extends  to  Jew  and  Gentile,  to  the  black 
man  and  white  man,  to  clergy  and  laity,  it  benefits  the 
'  *  whosoever  will. ' '  The  dimensions  of  the  sacred  ground  are 
no  longer  the  "camp"  only,  for  the  very  center  of  it,  the 
cross,  was  established  "  without  the  camp." 

The  Gentiles,  who  had  no  part  in  and  no  claim  on  the 
privileges  of  the  worship  of  the  True  God,  were  brought  into 
these  blessings  by  the  New  Covenant.  That  gospel  was  fore- 
told to  Abraham  before  the  Mosaic  Covenant  was  made,  but 
it  could  not  be  fulfilled  until  the  Old  Covenant  had  proved  to 
be  imperfect,  though  it  was  perfect  for  the  time  being. 


272  FROM   GI.ORY   TO   GI.ORY. 

How  God  would  bring  the  Gentiles,  too,  into  the  bond  of  a 
covenant,  worshipers  of  idols,  was  a  mystery  to  prophets 
and  angels.  Therefore  they  looked  with  amazement  upon 
the  work  performed  by  the  Son  of  God  on  earth.  Therefore 
they  are  singing  the  song  in  heaven  :  *  *  Worthy  is  the  Lamb 
that  was  slain  to  receive  power  and  riches,  and  wisdom,  and 
strength,  and  honor,  and  glory,  and  blessing,"  the  Lamb  that 
came  to  redeem  Israel  from  the  curse  of  the  law  and  to  throw 
the  doors  of  the  covenant  open  to  the  world  *  *  that  the  bless- 
ing of  Abraham  might  come  on  the  Gentiles  through  Jesus 
Christ." 

That  mystery  had  been  hid  from  ages  and  generations. 
Jesus  had  gone  to  heaven  and  the  world  did  not  know  what 
was  in  store  for  them.  The  Holy  Spirit  had  come  to  earth 
and  begun  to  build  up  the  mystical  Body  of  Christ,  i.  e.,  the 
Church.  But  neither  the  apostles  nor  other  members,  who 
were  all  Jewish,  dreamt  of  the  largeness  of  the  thought  and 
love  of  God,  that  was  going  to  make  also  the  Gentiles  fellow 
heirs  with  Israel,  until  the  * '  riches  of  the  glory  of  that 
mystery  among  the  Gentiles  "  were  revealed  to  Paul  by  the 
Holy  Spirit,  and  as  the  minister  of  such  gospel,  as  the  apostle 
of  the  Gentiles,  he  appreciated  the  glory  connected  with  it : 
"  I  magnify  mine  office"  to  "preach  Christ  among  the 
Gentiles,  the  hope  of  glory." 

But  the  New  Covenant  has  gained  in  depth,  too.  Life  and 
incorruption  have  been  brought  to  light  through  the  gospel. 
Man's  perfect  obedience  to  the  law  did  entitle  him  to  happi- 
ness. Obedient  faith  bestows  eternal  life  to  those  who  are 
under  the  New  Covenant,  and  some  will  not  even  see  the  cor- 
ruption of  this  mortal  tabernacle,  those  *' counted  worthy," 
when  the  Body  of  Christ  will  be  taken  up  without  dying  to 
meet  the  Glorious  Head  in  the  air. 

The  Old  Covenant  required  repeated,  yea  continual,  sacri- 


OUR   GlyORY.  273 

fices  of  animals.  The  New  Covenant  was  sealed  once  for  all 
with  the  most  precious  blood  that  could  be  found.  After  that 
the  worship  did  not  demand  further  victims  ;  there  without 
the  camp  we  offer  sacrifices  of  praise,  good  works  and  love, 
with  which  God  is  well  pleased. 

F'ear  of  God  was  the  instigating  element  in  the  Old  Cove- 
nant ;  we  are  prompted  by  love  to  obey.  Love  does  not  do 
away  with  the  fear  of  God,  but  it  changes  it  from  the  dread 
of  a  slave  or  criminal  to  the  reverence  for  a  father.  It  is  ven- 
eration in  the  highest  sense  of  the  word  which  forbids  to 
grieve  because  it  loves. 

The  law  commanded  to  do,  without  furnishing  either  help 
or  strength  to  bear  the  burden.  It  slew  him  who  was  power- 
less to  obey  because  of  the  weakness  of  his  flesh.  The  New 
Testament  provides  the  ability  to  be  faithful  and  to  fulfill  the 
terms  of  the  Covenant.  * '  My  grace  is  sufficient  for  thee,  for 
My  strength  is  made  perfect  in  weakness."  That  is  the 
wonderful  depth  of  the  New  Testament. 

And  one  more  excellency  of  the  ministry  of  the  New  Cove- 
nant :  it  remaineth  forever.  It  will  never  be  replaced  by  a 
third.  It  cannot  be  exceeded.  Therefore,  "if  that  which 
was  done  away  was  glorious,  much  more  that  which  remain- 
eth is  glorious." 

Oh,  to  be  able  to  comprehend  with  all  saints  what  is  the 
breadth  and  length  and  depth  and  height,  and  what  the  love 
of  Christ,  that  gave  us  the  New  Testament  and  made  us 
ministers  of  the  New  Covenant ! 

THE  MINISTRY  TO  THE  SAINTS. 

As  a  rule,  the  ministering  to  the  saints  is  not  required  from 
the  servants  that  attend  to  the  preceding  ministry — i.  e.,  of 
reconciliation,  righteousness,  of  the  Spirit,  of  the  New  Cove- 


274  FROM    GI.ORY   TO   GI<ORY. 

nant.  They  are  generally  the  ones  to  whom  this  latter  service  is 
rendered.  The  servants  of  God,  ministers,  missionaries  and 
others,  give  out  the  word  of  reconciliation  and  proclaim  the 
righteousness  of  God  to  hungry  souls ;  those  that  are  helped 
should  minister  unto  them,  that  is  the  command  of  God. 
Sometimes  saints  minister  to  saints,  and  that  is  the  sweetest 
of  all.  We  shall  understand  the  glory  and  the  privilege  of 
the  ministration  to  the  saints,  if  we  consider  for  a  moment 
the  other  side  of  it — the  receiving,  which  means  humiliation. 

The  fact  of  receiving  is  not  always  humbling.  Well  may 
eyes  shine  bright  and  lips  smile  when  the  soldier  receives  his 
reward  of  honor  for  the  service  he  has  rendered  to  his  home- 
land. A  look  of  satisfaction  spreads  over  the  face  of  him 
who  receives  a  decoration  from  his  sovereign's  hand.  There 
is  nothing  humiliating  in  it.  It  is  not  exactly  gratitude  he 
feels,  it  is  honest  pride  which  springs  from  the  consciousness 
of  having  done  well. 

But  look  at  the  beggar  into  whose  hand  pity  puts  a  piece  of 
bread  or  a  coin.  See  the  honest  poor  whom  charity  tries  to 
raise  from  the  ground.  Think  of  the  unfortunate  sufferer 
whom  a  free  dispensary  has  to  relieve  or  a  county  hospital 
has  to  take  in.  Their  looks  suggest  no  glory.  The  necessity 
of  receiving  is  the  wormwood  that  makes  the  cup  so  bitter. 

Grace  is  shown  to  them,  and  grace  is  humiliating  unless  it 
is  the  grace  of  God.  To  live  on  grace  means  a  story  of  not 
only  hardships  and  sufferings,  but  also  burning  tears  in  the 
closet,  where  the  wounds  are  bleeding  that  condescension 
and  pity  have  inflicted.  But  the  angel,  the  messenger  of 
God,  is  bound  to  be  present  as  he  hands  that  cup  to  the  suf- 
ferer. "It  is  more  blessed  to  give  than  to  receive  "  are  the 
Lord's  own  words,  born  of  bitter  experience. 

The  joy  of  giving  is  inborn  in  human  nature — with  the  ex- 
ception of  miserable  misers  and  some  people  who  only  love  to 


OUR   GLORY.  275 

give  what  does  not  cost  them  anything.  A  certain  charm  is 
connected  with  giving.  Babies  like  to  hand  the  conductor 
the  tickets.  Children  count  it  a  privilege  to  drop  a  coin  in 
the  blind  man's  hand  by  the  wayside.  We,  babies  and  chil- 
dren of  the  Heavenly  Father,  should  count  it  likewise  a  privi- 
lege to  be  the  visible  hand  of  His  invisible  benevolent  strong 
arm  of  help. 

The  giver  personally  may  not  get  anything  in  exchange, 
not  even  spiritual  food,  but  it  will  make  no  difference  as  long 
as  we  have  the  Body  of  Christ  in  view  whose  members  we  are, 
the  ones  to  nourish  the  others  for  the  sake  of  the  Head  who 
ordains  it  so,  and  who  places  the  members  in  the  Body  as  He 
will.  It  is  grace  for  grace  on  both  sides.  It  takes  grace  to 
become  poor  for  Jesus'  sake,  as  it  is  said  of  Himself:  **Ye 
know  the  grace  of  our  Lord  Jesus  Christ,  that  though  He  was 
rich,  yet  for  your  sakes  He  became  poor .''  On  the  other  hand, 
ministering  to  the  saints  is  called  grace  :  *  *  We  do  you  to  wit 
of  the  grace  of  God  bestowed  on  the  churches  of  Macedonia, 
how  that  in  a  great  trial  of  ajBfliction  the  abundance  of  their 
joy  and  their  deep  poverty  abounded  unto  the  riches  of  their 
liberality. ' ' 

There  are  some  of  God's  servants  and  handmaids  who  are 
privileged,  perhaps  by  the  training  they  have  received  in  their 
youth  and  the  circumstances  that  surround  them,  to  "make 
carpets ' '  as  Paul  did  and  yet  work  wholly  for  the  Lord.  A 
joy  is  in  it  which  only  those  who  have  experienced  it  can 
understand.  But  many,  most  others  who  are  set  apart  for 
Christian  work  are  left  without  such  resources,  and  yet  they 
have  a  right  to  eat  and  drink  and  lodge  somewhere.  It  was 
not  the  Lord's  intention  that  they  should  be  humbled  by  being 
ministered  unto,  but  that  they  should  receive  their  support, 
the  necessaries  of  life,  as  wages  for  their  work.  "  If  we  have 
sown  unto  you  spiritual  things,  is  it  a  great  thing  if  we  shall 


2'j6  FROM   GI,ORY  TO   GI.ORY. 

reap  your  carnal  things  ?"  asks  the  apostle.  "  Who  planteth 
a  vineyard  and  eateth  not  the  fruit  thereof  ?  Thou  shalt  not 
muzzle  the  mouth  of  the  ox  that  treadeth  out  the  corn.  Even 
so  hath  the  I<ord  ordained  that  they  which  preach  the  gospel 
should  live  of  the  gospel."  *%et  him  that  is  taught  in  the 
Word  communicate  to  him  that  teacheth  in  all  good  things. " 

The  law  of  liberty  will  regulate  all  the  difficulties  that  may 
arise  as  to  the  liberality  of  giving.  It  is  based  on  two  prin- 
ciples :  "Ye  are  not  your  own — ye  are  bought  with  a  price, " 
and  ''  render  unto  God  the  things  that  are  God's." 

When  He  bought  us  from  Satan  with  His  own  blood  we 
passed  into  His  possession  with  all  we  had.  Since  then  we 
are  but  His  servants  and  handmaids  who  do  His  business,  His 
stewards  and  stewardesses  whom  He  eventually  entrusts  with 
His  own  treasure.  It  is  our  duty  to  trade  for  Him  and  see  to 
it  that  we  do  not  enrich  Satan  by  either  our  carelessness  or 
unfaithfulness. 

It  appears  further  from  the  Word  of  God  that  all  money, 
whether  used  by  righteous  or  unrighteous  hands,  is  called 
"the  mammon  (riches)  of  unrighteousness,"  but  also  that  it 
is  possible  to  lay  up  treasures  in  heaven  by  their  righteous  use 
on  earth.  Our  own  interest  should  stimulate  us  to  make  the 
best  use  of  it  for  eternity. 

Being  more  than  debtors  to  God — i.  e.,  His  own  property — 
there  is  then  no  doubt  but  that  we  owe  some  of  our  so-called 
property  to  Him. 

How  much  of  it  ?  According  to  the  Mosaic  law  God 
claimed  the  tenth  part  of  all  they  had  for  Himself— i.  e.,  for 
His  Temple  and  worship.  The  freewill  offerings  were  made 
in  addition  and  once  so  abundant  that  God  had  to  restrain 
them  from  bringing  more.  Does  the  Christian  owe  Him  less, 
less  tribute  of  gratitude  for  His  sacrifice  that  had  not  yet  been 
made  for  the  Jews  of  the  Old  Covenant ;  less  grateful  acknowl- 


OUR   GI.ORY.  277 

edgment  of  the  righteous,  wise  and  gentle  government 
under  whose  protection  he  lives  and  breathes  and  prospers  ? 
Do  we  owe  less  or  more  ?  Have  we  a  **  Lord's  box  "  to 
receive  our  tithe,  the  tenth  at  least  of  what  He  gives  us  ?  It 
need  not  necessarily  all  go  to  churches  or  missions,  but  it 
should  be  the  treasure  consecrated  to  the  privilege  of  doing 
good. 

*  *  Therefore  charge  them  that  are  rich  in  this  world  that 
they  be  not  highminded,  nor  trust  in  uncertain  riches,  but  in 
the  Living  God  who  giveth  us  richly  all  things  to  enjoy,  that 
they  do  good,  that  they  be  rich  in  good  works,  ready  to  dis- 
tribute, willing  to  communicate,  laying  up  for  themselves  a 
good  foundation  against  the  time  to  come,  that  they  may  lay 
hold  on  eternal  life." 

Then,  ''cast  thy  bread  upon  all  waters,  for  thou  shalt  find 
it  after  many  days." 

THE  MINISTRY  OF  AUTHORITIES. 

No  ministry  is  probably  so  largely  discussed  in  the  public 
papers  of  to-day  as  the  ministry  of  authorities.  Rebellion, 
like  a  mighty  taurus,  is  curving  its  neck,  ready  to  burst  all 
bands  and  chains  and  to  break  away  from  the  enclosure  of 
lawful  restraint.  The  liberty  of  the  press  is  sowing  seed  both 
of  good  and  evil.  Would  to  God  it  were  always  in  harmony 
with  and  under  the  power  of  the  Almighty  ! 

That  many  of  the  powers  now  in  authority,  on  thrones,  in 
the  courts  of  justice,  in  any  public  office,  are  all  but  **  after 
the  heart  of  God  "  does  not  do  away  with  His  holy  intent  con- 
cerning them.  *  *  There  is  no  power  but  of  God.  The  pow- 
ers that  be  are  ordained  of  God.  Whosoever,  therefore, 
resisteth  the  power  resisteth  the  ordinance  of  God." 

God  intended  the  ministry  of  authorities  to  be  glory,  His 


278  FROM  GLORY  TO  GLORY. 

visible  power  of  protection  and  justice  on  earth.  "  He  is  the 
minister  of  God  *  *  *  He  beareth  not  the  sword  of  God  in 
vain" — here  is  a  minister  of  God  with  the  sword  in  hand,  in 
the  covenant  of  the  dispensation  of  grace. 

But  the  world  is  full  of  people  pictured  in  the  following  pas- 
sages :  * '  These  filthy  dreamers  *  *  *  despise  dominion  and 
speak  evil  of  dignities."  **  That  walk  after  the  flesh  *  *  * 
and  despise  government.  Presumptuous  are  they,  self-willed, 
they  are  not  afraid  to  speak  evil  of  dignities  and  shall  receive 
the  reward  of  unrighteousness." 

If  according  to  God's  plan  glory  rests  upon  a  crowned  head 
— what  glory  will  it  be  when  the  faithful  servant  who  was  set 
over  many  things  will  enter  into  the  joy  of  the  I^ord,  receiving 
his  reward  from  the  King  of  kings ! 

Their  work  is  not  easy.  Therefore  Paul  admonishes  the 
I^ord's  people  :  '*  I  exhort  therefore  that,  first  of  all,  supplica- 
tions, prayers,  intercessions  and  giving  of  thanks  be  made  for 
all  men,  for  kings  and  for  all  that  are  in  authority,  that  we 
may  lead  a  quiet  and  peaceable  life  in  all  godliness  and  hon- 
esty ;  for  this  is  good  and  acceptable  in  the  sight  of  God  our 
Savior." 

*     *     * 

What  a  variety,  then,  of  ministrations  !  **  7b  every  man  his 
work ,^'  There  is  a  place  for  you  and  me,  something,  some- 
where. We  must  be  busy  to  get  glory,  and  we  can  work  and 
toil  joyfully  because  the  service  in  itself  is  glory. 

"He  gave  some  apostles,  and  some  evangelists,  and  some 
pastors  and  teachers :  for  the  perfecting  of  the  saints,  for  the 
work  of  the  ministry,  for  the  edifying  of  the  Body  of  Christ.'' 

The  whole  Body  is  fitly  joined  together  by  Jesus  Christ,  but 
it  is  compacted  by  that  which  every  joint  supplieth.     Every 


OUR   GLORY.  279 

part  has  to  work  so  that  the  Body  may  increase  and  develop 
into  a  "  man  of  full  growth." 

The  question  is,  are  we  filling  our  place?  Whether  it  be 
pulpit  or  hospital,  kitchen,  nursery,  bank  or  shop,  mission- 
room,  school-room  or  garret,  in  whatever  position,  we  can, 
we  must  do  something  for  Jesus.  A  man's  influence  Is  either 
for  God  or  for  Satan.  "  None  of  us  liveth  to  himself,"  every 
one  is  bound  to  exert  an  influence  upon  his  surroundings, 
and  the  higher  the  position,  the  greater  is  the  opportunity  for 
promoting  good,  the  greater  the  responsibility  of  leading  God- 
ward  those  entrusted  to  their  care.  All  authorities,  whether 
public  or  private,  are  a  power  and  should  and  could  be  a 
power  for  God. 

May  Jesus  find  us  busy  in  our  places  when  He  comes,  "for 
the  Son  of  Man  is  as  a  man  taking  a  far  journey,  who  left  His 
house  and  gave  authority  to  His  servants,  to  every  man  His 
worky  and  commanded  His  porter  to  watch.  Watch  ye  there- 
fore, for  ye  know  not  when  the  Master  of  the  house  cometh, 
at  even,  or  at  midnight,  or  at  the  cock-crowing,  or  in  the 
morning,  lest  coming  suddenly  he  find  you  sleeping." 

* '  After  a  long  time  the  I^ord  of  those  servants  cometh  and 
reckoneth  with  them  *>!«**  Lord,  Thou  deliveredst  unto  me 
*  *  *  behold,  I  have  gained  '  *  *  *  His  lyord  said  unto  him  : 
'  Well  done,  good  and  faithful  servant  *  *  *  enter  thou  into 
the  joy  of  thy  Lord. '  " 


How  Can  We  Glorify  God? 


There  are  a  good  many  Christians  who  calculate  like  this : 
God  has  promised  eternal  life — i.  e.,  a  place  in  heaven — to  all 
those  who  believe  in  Jesus.  I  believe  in  Him,  and,  therefore, 
I  shall  go  to  the  abode  of  the  blessed.  God  says  that  He  will 
wipe  all  tears  from  their  eyes,  there  shall  be  no  more  death, 
neither  sorrow,  nor  crying,  neither  shall  there  be  any  more 
pain.  That  is  all  I  care  for,  that  will  make  me  perfectly 
happy,  I  am  not  so  ambitious  as  to  aspire  for  a  high  place 
there. 

It  seems  so  beautifully  modest,  just  the  spirit  of  meekness 
that  should  adorn  a  child  of  God,  content  with  all  that  is 
given. 

But  there  is  reason  for  serious  doubt  as  to  the  nobility  of 
those  thoughts.  I^eaving  out  of  consideration  the  uncertainty 
of  such  salvation,  the  question  is,  what  is  the  motive  of  these 
thoughts  and  the  moral  power  that  produced  such  resigna- 
tion ?  Perhaps  it  is  no  power  at  all,  perhaps  it  is  weakness, 
lack  of  energy. 

Weakness  of  the  new  man  means  power  of  the  flesh.  It 
takes  elasticity  of  spirit  to  make  up  one's  mind  for  earnest 
work  to  the  glory  of  God  and  not  man's  or  our  own,  for  some- 
thing apparently  unreal,  for  days  far,  far  away.  It  costs,  and 
the  **  I  "  is  not  willing  to  pay  the  price  fixed  for  the  crown, 
which  consists  in  hours  of  watching,  in  garments  of  humilia- 
tion, in  abstinence  from  palatial  food,  in  a  stone  pillow  and  a 
pilgrim's  staff,  in  disappointments  and  losses.  I  had  rather 
go  without  a  mansion  in  heaven  than  give  up  my  comfortable 
every  day  life,  sighs  the  poor  victim.  What  do  I  care  for  a 
crown  if  it  costs  me  so  much  day  by  day  ! 


HOW   CAN   WE    GLORIFY   GOD?  28 1 

Do  you  call  lack  of  ambition  nobility  of  soul  in  business 
life  or  in  service  ?  It  is  nothing  but  laziness,  underrating  the 
heavenly  reward,  yea,  more — robbery. 

Why  did  Moses  lose  the  glory  of  entering  into  the  promised 
land  and  of  leading  the  flock  into  the  fold,  after  he  had  borne 
all  the  hardships  on  the  long  way  through  the  wilderness  ? 
Because  he  had  robbed  God  of  glory  in  the  sight  of  the  peo- 
ple, before  whom  God  wanted  to  be  glorified.  He  never  had 
another  chance  to  make  up  for  it. 

Are  there  more  lenient  connections  between  God  and  us  ? 
The  New  Covenant  says  :  "Ye  are  not  your  own,  ye  are 
bought  with  a  price ;  therefore,  glorify  God  in  your  body  and 
spirit  which  are  God's. "  Have  we,  according  to  that,  a  duty 
to  glorify  God,  or  is  it  left  to  our  good  will  ? 

We  are  His  property ;  He  has  a  right  to  expect  the  best 
from  us.  He  is  waiting  for  us  to  enter  into  heaven  richly 
laden  with  fruits  of  righteousness.  If  we  fall  short  of  some 
glory,  God  Himself  is  the  loser  as  well  as  we  ;  the  only  diflfer- 
ence  is  that  He  is  the  wronged  party  and  we  the  ones  that 
caused  the  loss.  Oh,  the  tears  of  sorrow  here  on  earth  when 
we  lost  such  a  chance  of  living  to  the  glory  of  God  !  What 
will  it  be  when  we  stand  before  Him  ? 

If  the  love  of  Christ  fills  us  it  will  constrain  us  to  ask,  not 
"  how  must  we  glorify  God,"  but  ''how  can  we  glorify  God," 
though  involuntarily  the  question  rises  in  the  yearning  soul, 
"but  how  can  we  ?" 

The  most  comprehensive  answer  would  perhaps  be  by 
shining  for  God,  little  lights,  large  lights,  wax  candles,  oil 
lamps,  gas  flame,  electric  light,  only  shine  !  Do  not  quench 
your  glimmering  wick  because  you  are  not  yet  a  big  light. 
Everybody  on  his  post.  As  in  the  sick  room  nothing  can 
take  the  place  of  the  night  lamp  with  its  faint,  mysterious 
light,  so  the  big  lustre  would  look  ridiculous  in  a  Christmas 


282  FROM  GLORY  TO  GLORY. 

tree,  which  it  seems  must  be  trimmed  with  tiny  wax  candles, 
while  it  is  a  charming  beauty  with  all  those  sparkling  drops 
of  glass  when  suspended  from  the  ceiling  of  a  spacious  hall. 
I^et  us  not  wait  till  we  are  made  a  big  body  of  light,  but  let 
us  begin  to  shine  just  where  we  are  and  what  we  are. 

The  washerwoman,  professional  or  private,  can  radiate  glory- 
beams  from  her  wash-tub  as  long  as  her  hands  are  busy  for 
the  Master,  enabling  her  to  drop  her  widow's  mite  into  a 
mission  box  or  to  raise  her  fatherless  children  for  the  king- 
dom of  God,  while  her  soul  rejoices  in  the  similar  work  which 
Jesus  does  when  He  washes  souls  whiter  than  snow. 

The  servant  in  the  kitchen,  the  mother  among  her  children, 
the  family  head  in  his  business,  the  good  Samaritan,  whether 
doctor  or  nurse,  at  the  sufferer's  side,  the  miner  in  his  den, 
the  motorman  on  his  engine,  the  letter-carrier  at  the  doors, 
the  policeman  on  his  post,  the  waitress  at  her  table,  the  clerk 
behind  her  counter,  the  teacher  in  her  classroom,  the  judge  in 
his  seat,  the  king  on  his  throne,  all  can  shine  for  Jesus. 

"Ye  are  the  light  of  the  world.  Let  your  light  so  shine 
before  men  that  they  may  see  your  good  works  and  glorify 
your  Father  which  is  in  heaven."  It  is  not  only  the  passive 
"  let,"  but  the  active  "  make. "  Make  it  to  shine.  Put  it  on 
high.  Not  that  people  may  honor  you,  but  may  glorify  the 
Father  of  light  in  you.  He  placed  it  into  you  that  you 
might  keep  it  bright,  nourishing  it  with  fresh  oil  in  order  to 
give  light  to  others.  "Herein  is  my  Father  glorified,  that 
ye  bear  much  fruit,  so  shall  ye  be  My  disciples. " 

Not  because  ye  say  ye  are  such.  As  soon  as  you  profess 
yourself  to  be  a  Christian  one  or  another  child  of  the  world 
will  stand  before  you  and  look  into  your  face  to  see  whether 
you^are  lighted  up.  They  cannot  look  into  you,  but  there  is 
one  spot  through  which  the  inside  light  is  bound  to  shine,  it 
cannot  be  hid,  and  that  is  your  eye.     "  The  light  of  the  body 


HOW   CAN   WE   GI.ORIFY   GOD?  2S3 

is  the  eye."  Can  you  keep  your  eye  from  sparkling  when 
you  are  full  of  joy  or  mischief,  or  have  you  to  make  it  sparkle 
by  efifort  ?  You  cannot  help  it.  So  the  restful  eye  shines 
forth  the  peace  with  which  the  soul  is"  filled.  The  tender  eye 
betrays  the  heart  where  love  and  sympathy  are  dwelling. 
The  eye  speaks  truth  while  lips  may  lie.  Therefore,  '*  when 
thine  eye  is  single  thy  whole  body  also  is  full  of  light."  It  is 
not  enough  that  joy,  peace,  sympathy,  truth  have  sprung  up 
in  the  heart,  if  thy  eye  is  not  single,  if  it  is  marred  by  double- 
mindedness,  those  fruits  of  the  Spirit  cannot  only  not  shine, 
but  by  and  by  they  will  be  extinguished.  You  may  have 
peace,  but  if  there  is  any  root  of  bitterness  in  the  same  heart 
it  will  distort  the  eye  ;  you  cannot  give  out  peace  and  extend 
it  to  others  unless  you  have  it  pure  and  bright. 

Whatever  the  trouble  of  the  evil  eye  may  be,  whether 
hatred,  hypocrisy,  vainglory  or  other  double-mindedness,  it 
will  hinder  the  light  which  is  in  the  body  from  shining  out,  and 
gradually  it  will  quench  the  spark  within.  "  When  thine  eye 
is  evil  thy  body  also  is  full  of  darkness."  ''Purify  your 
hearts,  ye  double-minded, "  that  is  the  Scriptural  salve. 

Onward,  forward,  is  the  watchword  of  glory,  not  backward, 
but  from  strength  to  strength.  There  is  no  "  old  age  "  in  the 
"new  man's "  life.     His  force  does  not,  should  not  abate. 

Glorifying  God,  shining  for  Jesus,  requires  a  careful  walk 
through  life,  circumspect,  abstaining  from  all  appearance  of 
evil,  that  the  ministry  be  not  blamed. 

Every  failure  of  ours  is  a  reproach  to  God,  and  the  world  is 
watching  for  such.  The  old  enmity  between  God  and  Satan 
is  still  going  on.  When  God  gains  a  victory  Satan  hates 
Him  afresh.  Why  are  the  children  of  God  hated  by  the 
children  of  the  world  ?  Because  the  latter  cannot  help  seeing 
something  in  them  that  means  defeat  for  Satan  and  his  parti- 
sans, and  therefore  they  hate.     As  soon  as  they  can  pick  at  a 


284  FROM  GLORY  TO  GLORY. 

Christian's  life  they  will  do  so  and  will  feel  satisfied.  But  if 
a  hero  or  heroine  stands  true,  not  only  in  good  but  also  evil 
days,  even  the  world  must  admit  that  their  God  is  great. 
"Have  your  conversation  honest  among  the  Gentiles,  that 
whereas  they  speak  of  you  as  evil-doers  they  may  by  your 
good  works,  which  they  shall  behold,  glorify  God  in  the  visi- 
tation," says  the  apostle.  We  should  aspire  to  a  conversa- 
tion "  as  it  becometh  the  gospel  of  Christ." 

A  king's  son  is  expected  to  honor  not  only  his  father,  but 
also  his  country,  by  a  walk  worthy  of  his  standing.  Dele- 
gates bring  either  shame  or  glory  upon  the  body  that  elected 
them  as  representatives.  Teachers  are  justified  in  feeling  to 
a  certain  extent  proud  of  the  laurels  their  pupils  win  in  the 
day  of  testing,  while  the  latters'  failure  may  cast  reflection  on 
their  teacher's  ability.  A  general  is  glorified  by  the  victory 
obtained  by  his  army  ;  the  leader  of  the  enemy  that  is  put  to 
flight  shares  the  shame  of  his  soldiers.  Parents  are  often 
judged  after  the  conduct  of  their  children  ;  so  God  is  either 
glorified  or  put  to  shame  by  our  manner  of  life.  "  Walk 
worthy  of  God,  who  hath  called  you  unto  His  kingdom  and 
glory." 

He  that  walks  circumspectly  has  good  chances  for  a  suc- 
cessful course.  He  sees  the  end  in  advance,  he  appreciates 
the  rest  that  will  follow,  he  looks  out  for  the  dangers  in  the 
way.  Thus  we  are  admonished  to  walk  worthy  of  the  voca- 
tion wherewith  we  are  called,  honestly  toward  them  that  are 
without,  "that  ye  may  be  blameless  and  harmless,  the  sons 
of  God,  in  the  midst  of  a  crooked  and  perverse  nation,  among 
whom  shine  as  lights  in  the  world.  "  "  That  the  name  of  our 
Lord  Jesus  Christ  may  be  glorified  in  you  and  ye  in  Him 
when  He  shall  come  to  be  glorified  in  His  saints  and  to  be 
admired  in  all  them  that  believe." 

For  the  prize  of  that  high  calling,   the  resurrection  from 


HOW   CAN   WK   GLORIFY    GOD?  285 

a^nong  the  dead,  the  apostle  himself  was  working,  running, 
racing.  "  I  press  toward  the  mirk,  forgetting  those  things 
which  are  behind  and  reaching  forth  unto  those  things  which 
are  before. " 

Some  practical  hints  how  to  glorify  God  are  summed  up  in 
Col.  I  :  lo-ii.  "  Walk  worthy  of  the  Lord  unto  all  pleasing^ 
h^ing  fruitful  in  every  good  work  and  increasing  in  the  knowl- 
edge of  God,  strengthened  with  all  might  according  to  his 
glorious  power  unto  all  patience  and  long  suffering  with  joy- 
fulness'' — i.  e.,  by  i.  knowledge  of  God  ;  2.  power  ;  3.  patience  ; 
4.  fruitfulness ;  5.  peacefulness  ;  6.  joy  fulness  ;  7.  every  good 
work  ;  8.  growth,  or  changed  from  glory  to  glory, 

BY  KNOWLEDGE. 

Paul's  testimony  to  the  Galatians  was  that  the  churches  in 
Judea  glorified  God  in  him  when  they  heard  that  he  who  once 
persecuted  the  faith  in  Jesus  now  preached  it.  The  change 
of  mind  through  the  knowledge  which  he  had  received  was 
admired  by  them  and  recognized  as  a  powerful  work  of  God. 
The  Word  of  life  had  proved  eflfectual.  The  Word  is  glorified 
when  it  has  free  course. 

Only  a  servant  of  God  who  has  knowledge  of  truth  and 
error  can  be  helpful  in  converting  a  sinner  from  the  error  of 
his  way,  and  thus  a  multitude  of  sins  is  covered — to  the  glory 
of  Jesus.  Whenever  a  man's  soul  is  saved  his  sins  are  blotted 
out,  removed  out  of  sight,  so  that  Satan  cannot  point  to  them 
any  longer  as  a  waste  for  which  the  price  had  been  paid  in 
vain.  Mountains  of  sin  can  thus  be  cast  into  the  sea  by  able 
ministers,  nourished  up,  as  Timothy  was,  in  the  words  of 
faith  and  of  good  doctrine. 

But  there  are  many  who  have  known  the  Scriptures  from  a 
child,  those  words  which  are  able  to  make  wise;  there  are 


286  FROM   GI,ORY   TO   GI.ORY. 

Others  who  received  that  gift  later  in  life ;  who  both  have 
wrapped  up  that  talent  and  digged  it  away  in  their  mind;  they 
did  not  continue  in  meditation,  they  did  not  abide  in  the 
Word,  they  did  not  give  themselves  wholly  to  it,  and  thus 
they  became  rusty,  "  leaking  vessels,"  the  knowledge  ran  out 
to  their  hurt  and  to  the  dishonor  of  God. 

Study  under  the  direction  of  the  Holy  Spirit  will  make  us 
workmen  that  need  not  to  be  ashamed.  The  word  of  truth 
will  stand  out  in  golden  letters  from  the  * '  words  of  no  profit, ' ' 
and  such  knowledge  will  keep  a  servant  of  God  from  *  *  profane 
and  vain  babblings."  Purged  from  those,  he  shall  be  "  a 
vessel  unto  honor,  sanctified  and  meet  for  the  Master's  use," 
prepared  unto  every  good  work  which  glorifies  the  Divine 
Teacher. 

Love  for  Him  will  enable  us  to  spend  hours  over  the  Book 
which  only  opens  its  deepest  sources  to  him  who  looks  away 
from  the  cisterns  made  by  man.  Human  helps  and  commen- 
taries may  be  and  are  useful, !.  but  they  have  to  be  studied 
under  the  eye  of  the  Son  of  God  who  may  set  them  aside  alto- 
gether, pouring  out  His  own  Spirit  of  revelation  upon  the 
disciple  at  His  feet  who  is  thirsty  for  pure  knowledge  of  the 
truth.  He  delights  to  make  the  foolish  scholar  powerful,  thus 
confounding  the  wise  fellow  students,  and  to  adorn  the  most 
despised  with  the  understanding  from  on  high.  But  His 
riches  are  only  lavished  upon  the  soul  that  is  anxious  to  trade 
with  them  for  the  glory  of  God  and  not  for  vainglory  or 
self-satisfaction. 

Knowledge  of  the  Scriptures  does  not  always  impart  that 
knowledge  of  man  which  every  Christian  worker  should  have. 
God  is  dishonored  by  the  blunders  that  His  disciples  make. 
We  should  aspire  to  discernment,  which  is  not  only  a  gift  of 
God — **  to  one  is  given  by  the  Spirit  *  *  *  the  word  of  knowl- 
edge *  *  *  to  another  discerning  of  spirits  " — but  which  mUvSt 


HOW   CAN    WE    GLORIFY   GOD?  287 

be  sharpened  by  observation  and  docility  of  mind  in  the  daily 
life.  All  children  of  God  should  naturally  be  able  to  discern 
the  spirit  that  works  in  those  around  them :  "  He  that  is  spir- 
itual discerneth  all  things,  yet  he  himself  is  discerned  of  no 
man."  But  they  should  covet  and  by  all  means  possible  strive 
to  obtain  that  precious  tactfulness  and  discretion  as  a  result 
of  knowledge  of  man  which  is  the  best  ornament  a  soul- winner 
can  wear. 

But  the  acquisition  of  such  knowledge  involves  much  heart- 
ache, disappointment  and  struggle  against  hardening  of  heart, 
as  this  would  be  the  natural  result  of  the  study  of  man.  It  is 
painful  to  find  out  that  we  have  been  mistaken  in  somebody. 
We  love  to  esteem,  to  trust  in  others  ;  it  edifies  our  own  soul 
and  beautifies  the  little  world  in  which  we  live.  Sometimes 
it  means  the  loss  of  no  small  treasure  when  knowledge  dis- 
perses the  haze  which  veils  the  hills  of  reality  with  a  poetical 
charm.  It  is  part  of  the  dues  we  have  to  pay  for  obtaining 
wisdom. 

Knowledge  of  self  is  the  most  humiliating  of  all.  It  is  not 
absolutely  necessary  that  we  gain  it  by  stumbles,  but  we  can- 
not obtain  it  without  trials.  "Remember  all  the  way  which 
the  Lord  thy  God  led  thee  *  *  *  to  know  what  was  in  thine 
heart."  "  God  left  him  to  try  him  that  he  might  know  all 
that  was  in  his  heart." 

Only  when  wounded  to  the  core  we  come  to  know  our  black 
heart  with  thoughts  of  bitterness  and  the  temptation  to  hate. 
Pride,  though  once  perhaps  killed  off,  shows  suddenly  up 
when  provoked  by  the  deadly  stings  of  contempt,  malicious- 
ness, haughtiness.  Selfishness  seems  to  have  all  gone  until 
all  at  once  we  become  aware  that  somebod}'-  else  considers  our 
unselfishness  very  convenient  and  profitable  for  himself.  Oh 
no,  we  say,  it  was  not  meant  that  way. 

And  so  the  whole  hideous  old  man  raises  himself  up  before 


288  FROM  GLORY  TO  GLORY. 

our  eyes  from  time  to  time  and  says :  * '  This  is  you,  your  own 
sweet  self. "  Disgusted  we  turn  away  from  that  sight  saying 
with  Job  :   '*  I  abhor  myself. " 

But  all  that  knowledge  tends  to  and  accomplishes  one  great 
aim — i.  e.,  gradually  to  be  conformed  to  the  image  of  the  Son 
of  God;  therefore  we  rejoice,  knowing  that  **  all  things  work 
together  for. good  to  them  that  love  God. " 

BY  POWER. 

The  soldier  is  a  type  for  power.  His  training  is  long  and 
painful,  but  he  keeps  the  object  in  view,  and  that  is,  to  gain 
strength  that  he  may  exert  power  when  required.  The  sol- 
dier probably  endures  more  hardships  than  any  one  else,  but 
he  rejoices  in  them  as  he  loves  Him  who  has  chosen  him  to 
be  a  soldier,  and  he  seeks  to  please  Him  by  life  and  by  death. 

Though  his  accomplishment  is  individual  strength,  yet  he 
knows  that  victory  can  only  be  obtained  by  united  forces. 
The  soldier  does  not  look  forward  to  individual  reward,  but 
his  ambition  is  the  glory  of  the  army  and  his  king.  There  is 
perhaps  more  unselfishness  in  the  soldier's  service  than  in 
any  other. 

And  that  must  be  our  ambition,  too,  if  we  want  to  be  quali- 
fied for  a  good  soldier's  place  in  the  army  of  the  Lord  of  hosts. 

Such  thought  underlies  altogether  the  meaning  of  the  word 
"service"  as  used  in  the  Old  Testament  and  often  in  the 
New.  When  the  Levites  were  chosen  to  minister  in  the  tab- 
ernacle of  the  congregation  they  were  to  ' '  war  the  warfare  of 
the  service  "  from  twenty-five  years  and  upward,  and  they 
were  to  ' '  return  from  the  warfare  of  the  service  ' '  from  the 
age  of  fifty.  Their  further  ministering  was  **  keeping  the 
charge." 


HOW    CAN    WE   GLORIFY   GOD?  289 

If  all  the  servants  in  the  House  of  God  did  consider  their 
service  a  warfare  the  enemy  could  not  make  the  havoc  over 
which  he  rejoices  to-day.  On  every  side  the  adversary  is 
gaining  ground  ;  but  there  is  no  earnest  call  for  the  armor  of 
God  among  His  soldiers.  It  is  too  uncomfortable  to  have  the 
loins  of  the  mind  girt  with  the  girdle  of  truth  all  the  time  ;  the 
breastplate  of  righteousness  wherewith  to  work  the  works  of 
faith  by  love  is  a  hindrance  when  a  nap  would  be  welcome; 
slippers  are  more  comfortable  than  the  soldier's  footwear ;  the 
helmet  of  the  hope  of  salvation,  the  hope  of  His  coming  again, 
betrays  too  clearly  the  unpopular  party  to  which  one  belongs  ; 
and  it  is  perhaps  more  prudent  not  to  wear  the  sword  all  the 
time,  that  gives  somebody  else  the  chance  to  be  sent  out  into 
battle. 

But  "endure  hardship,"  exhorts  the  apostle  after  his  own 
experience  of  a  good  soldier's  life,  having  fought  a  good  fight, 
just  about  to  take  ofi"  his  armor,  watching  for  the  roll-call  to 
go  up  yonder. 

How  he  encourages  the  meek  ones  and  weak  ones  that  have 
to  be  made  bold.  "The  weapons  of  our  warfare  are  not 
carnal,  but  mighty  to  God  to  the  pulling  down  of  strong- 
holds." Why,  then,  should  we  fear  ?  Onward  against  the 
foe! 

There  is  strength  in  organized  bodies,  there  is  strength  in 
churches,  whatever  may  be  and  is  said  against  them  with  and 
without  truthful  reason .  They  are  far  from  being  ' '  holy 
lumps, ' '  but  there  is  strength  in  unity.  They  are  the  folds 
where  "the  kids  feed  beside  the  shepherds'  tents."  The 
light  of  truth  would  have  gone  out  long  ago  had  it  not  been 
preserved  by  those  bodies  of  believers,  while  the  individual 
may  seek  and  find  his  * '  nest ' '  there  in  the  courts  of  the 
Lord.  The  same  may  apply  to  missionary  societies  and  simi- 
lar institutions.     The  one  or  another  Christian  may  be  placed 


290  FROM   GLORY   TO   GI^ORY. 

as  a  .pioneer,  disconnected  from  the  rest,  but  he  will  still 
watch  and  pray  for  those  who  are  in  the  ranks,  and  he  will 
rejoice  in  their  victorious  advance.  The  pioneer  placed  on 
his  post  by  his  captain  is  worthy  of  honor  and  cheer  ;  while 
the  forlorn,  stray  soldier  in  the  rearward  or  at  the  flanks  of  the 
army  is  a  sad  sight.  To  our  tents  and  posts,  fellow  soldiers  ! 
'  *  We  shall  cast  down  imaginations,  we  shall  pull  down  every 
high  thing  that  exalteth  itself  against  the  knowledge  of  God, 
we  shall  bring  into  captivity  every  thought  to  the  obedience 
of  Christ."  Wherever  the  Captain  sends  we'll  go.  The 
glory  will  not  be  ours,  but  His.  What  is  a  little  man  or  a 
little  woman  in  the  host  of  millions.  Nothing  but  a  drop  of 
water  in  a  bucket,  yea,  in  the  ocean.  Still,  there  would  be  no 
ocean  but  for  the  drops  ;  and  when  the  wave  dashes  high 
against  the  rock  the  single  drop  glistens  in  its  own  glory  with 
the  gold  of  the  setting  sun.  We  must  war  a  good  warfare, 
we  must  hold  faith  and  a  good  conscience  for  the  sake  of  Him 
who  makes  us  to  triumph. 

But  a  good  soldier  is  not  only  on  the  defense,  he  must  be 
ready  to  attack  the  enemy  when  sent  against  him.  "  Heal 
the  sick,  cleanse  the  lepers,  raise  the  dead,  cast  out  demons," 
was  the  watchword  of  the  first  company  of  twelve  sent  out 
against  the  hostile  host.  The  shield  of  faith  was  their  defense 
and  the  sword  of  the  Word  was  their  weapon.  Is  that  heal- 
ing power  lost  ?  No,  but  there  are  so  few  whose  hands  are 
taught  to  war  and  whose  fingers  to  fight  according  to  the 
heavenly  martial  rules.  They  do  not  know  how  to  handle 
the  oil  of  anointing,  they  are  afraid  to  wield  the  sword  of 
prayer.  Abraham  staggered  not  at  the  promise  of  God 
through  unbelief,  but  was  strong  in  faith,  giving  glory  to 
God.  He  held  up  the  shield  of  faith  against  Satan  when  told 
that  he,  the  aged  man,  could  not  have  an  heir  ;  later  on  that 
he  could  not  give  up  his  son,  that  child  of  promise.     Abra- 


HOW    CAN   WE   GLORIFY  GOD?  29 1 

ham  believed  that  God  could  raise  Isaac  from  the  dead  if  nec- 
essary. We,  Abraham's  children  of  faith,  have  the  almost 
unlimited  promise  :  * '  Whatsoever  ye  shall  ask  in  My  name 
that  will  I  do,  that  the  Father  may  be  glorified  in  the  Son. 
If  ye  shall  ask  anything  in  My  name,  I  will  do  it." 

While  the  works  of  faith  are  getting  scarce  in  the  camp  of 
God,  Satan  on  the  other  side  inspires  faith  in  the  power  of 
mind  and  of  spirit.  Miracles  are  wrought  by  faith  in  the 
other  camp,  where  Jesus'  blood  is  trampled  under  foot,  and 
people  ask,  how  is  it  possible  ? 

The  Scriptures  have  foretold  those  ' '  latter  days,  "  and  still 
men  wonder.  Faith  in  Satan's  power  will  move  the  legions 
of  evil  spirits  to  go  to  work,  even  in  the  disguise  of  angels  of 
light.  A  few  years  ago  a  woman  obtained  a  new  growth  of 
teeth  in  answer  to  prayer  by  faith,  but  they  were  not  from 
God.  When  later  on  her  "benefactor  "  made  her  go  into 
gross  sin,  impudently  claiming  that  he  was  a  messenger  from 
God,  and  in  consequence  to  her  fall  her  eyes  were  opened  to 
the  fact  that  she  had  been  seduced  by  Satan,  she  turned  with 
horror  from  him — and  all  those  teeth  crumbled  into  nothing. 
(No  story,  but  unfortunately  true.)  Let  us  be  prepared  to 
see  marvellous  things  done  in  the  latter  days  which  cannot  be 
attributed  to  the  Lord,  though  they  are  wrought  by  faith. 

Satan  intends  to  seduce  men  into  sin  or  to  lead  them  away 
from  the  foot  of  the  cross  by  giving  them  the  desire  of  their 
heart  on  other  pastures  and  under  the  banner  of  Science, 
Spiritualism,  Mind  Cure,  etc.,  whether  it  be  healing  of  the 
body  or  helpfulness  on  other  lines. 

How  can  God  allow  such  deceitfulness  has  been  asked  by 
more  than  one  perplexed  child  of  God.  It  seems  to  be  the 
means  of  separating  the  sheep  from  the  goats.  The  watch- 
word thrown  out  into  the  innumerable  throng  of  sufferers  and 
discontented  souls  who  long  for  embetterment  is  the  "  blood 


292  FROM  GLORY  TO  GLORY. 

of  the  Lamb."  The  test  is  the  cross.  The  believers  and  un- 
believers have  been  intermingling  until  now.  But  inasmuch 
as  the  final  harvest  is  drawing  near,  the  weeds  have  to  be 
known  as  weeds.  While  the  redeemed  hold  up  the  cross 
those  people,  too,  have  to  make  a  profession  of  their  faith, 
they  are  gathering  around  a  banner  which  reads  :  '*  No  hell,  no 
condemnation,  no  Savior,  no  blood.  "  They  have  to  be  made 
manifest  that  they  may  be  judged  by  their  own  words.  That 
explains  the  rapid  growth  of  anti-Christian  supernaturalism 
and  the  establishment  and  prosperity  of  the  thousands  of  their 
churches.     We  must  be  near  the  harvest  time. 

There  is  another  class  of  faith-soldiers  who  apparently  fight 
under  the  standard  of  the  cross,  and  yet  when  all  works  shall 
appear  in  the  true  light  they  will  not  be  found  in  the  ranks  of 
the  warriors  of  the  King.  ' '  Many  will  say  to  Me  in  that  day  : 
'  Lord,  Lord,  have  we  not  prophesied  in  Thy  name,  and  in 
Thy  name  cast  out  demons  ?  '  And  then  I  will  profess  unto 
them  :     '  I  never  knew  you.'  " 

Those  works  were  not  done  to  give  glory  to  Jesus,  but  to 
bring  honor  to  man.  Glory  did  follow,  but  only  on  earth. 
The  crutches  fell  and  the  woman  stood  on  her  feet  again.  The 
consumptive  young  lady  returned  to  her  home  restored  to 
health  and  natural  bloom.  The  cancer  had  to  yield  to  the 
powerful  word  of  prayer  inch  by  inch.  But  some  of  those 
who  were  benefited  turned  from  following  the  Master  who  had 
healed  them  and  went  after  the  human  instrument  which  He 
had  used  into  the  land  of  vainglory. 

"To  the  glory  of  God  ' '  must  be  our  motto.  Proper  mili- 
tary education,  courage,  readiness  at  all  times  to  meet  the 
enemy,  and  persevering  bravery,  are  the  indispensable  traits  of 
a  good  soldier.  Courage  that  rushes  into  battle  and  shows 
the  heels  after  a  few  smarting  blows  is  not  valor. 

Look  at  the  soldier  on  Jabbok's  battlefield  who  received  the 


HOW    CAN    WE   GLORIFY   GOD?  293 

decoration  *' Prince  of  God"  after  the  victory  was  won. 
Though  exhausted  from  wrestling  with  God  he  held  on  and 
cried  :  "  I  will  not  let  Thee  go  except  Thou  bless  me."  That 
was  no  tame  persuasion  as  it  is  so  often  used  in  prayers  to- 
day, it  was  firm  resolution  to  get  what  he  needed,  the  bless- 
ing of  God.  * '  As  a  prince  thou  hast  power  with  God  and 
man  and  hast  prevailed,"  was  the  testimony  of  Him  with 
whom  he  had  wrestled.  He  came  out  a  wounded  hero,  he 
halted,  but  wounds  obtained  on  the  battlefield  do  not  dis- 
honor. 

Jacob  might  have  spared  himself  even  that  infirmity,  had 
he  gone  into  battle  well  prepared,  equipped  with  all  necessary 
knowledge.  Before  we  undertake  to  wrestle  with  God  for 
one  or  another  thing  we  must  know  Him  and  His  will  con- 
cerning us. 

Jacob  was  well  posted  on  the  ground  of  faith.  There  he 
stood  firm.  '*  Thou  saidst,  I  will  surely  do  thee  good  *  *  * 
I  will  bring  thee  again  into  thy  land. "  He  was  on  his  way 
home  when  his  brother's  army  encountered  him,  on  ven- 
geance bent.  There,  at  the  ford  of  Jabbok,  God  met  him,  but 
not  immediately.  Not  on  the  ground  of  faith  can  we  march 
to  Canaan  ;  the  way  of  grace  leads  to  that  haven.  Jacob  did 
not  yet  know  the  meaning  of  *' saved  by  grace."  He  had 
God's  promise — enough  for  him.  And  thus  he  wrestled,  and 
— prevailed,  prevailed  over  God,  as  Hosea  says:  *' He  over- 
came the  Angel  and  prevailed."  God — because  He  is  what 
He  is — has  to  give  in  after  He  has  given  a  promise  ;  He  can- 
not break  it,  and  that  Jacob  knew  well. 

There  are  believers  to-day,  those  hard-hearted,  fierce  men 
and  women,  who  obtain  many  a  daring  thing  because  of  the 
'•  Thou  saidst,"  "  It  is  written."  But  that  is  not  the  highest 
and  the  best.  There  is  no  sweetness  in  it  either  for  God  or 
for  man. 


294  FROM  GLORY  TO  GLORY. 

Thus  Jacob  stood  before  God  conscious  of  such  power,  but 
not  mindful  of  that  unsettled  sin  which,  when  revealed, 
brought  him  to  the  ground  (see  Gen.  32:25;  24:2-3).  His 
attitude  was  changed,  he  made  supplication,  he  wept,  the 
bold  soldier  stood  no  longer  in  his  own  strength  ;  by  grace  he 
received  the  blessing. 

Faith  pleading  on  bended  knee  is  the  true  power  which 
makes  to-day  the  heavens  ring  with  songs  of  triumph. 

BY  PATIENCE. 

Though  patience  dififers  from  power,  both  go  hand  in  hand. 
Power  succeeds  only  by  patience,  a  power  in  itself,  namely 
strength  of  mind  and  will. 

We  need  patience  in  suffering,  working,  waiting.  Without 
it  we  cannot  glorify  God  in  either  of  them. 

Suffering  without  patience  breaks  out  in  murmurings  and 
complaints,  runs  away  from  the  school  of  God,  misses  the 
mark  and  reward,  ends  in  disappointment  and  despondency 
and  too  frequently  by  the  suicide's  hand. 

Patience  is  the  first  lesson  that  should  be  learnt  by  every 
child  of  God,  but  even  grey-headed  pilgrims  sometimes  rattle 
at  the  gates  of  eternity  when  they  do  not  open  quick  enough 
to  let  them  into  the  promised  rest.  A  great  progress  has 
been  made  by  the  child  that  has  learned  to  sit  still.  But 
there  are  babies  in  the  Holy  Spirit's  school  who  twist  around 
on  their  seats  all  the  time,  clamoring  for  great  gifts  and  pow- 
erful deeds,  others  whining  because  the  class  is  not  yet  over. 

Patience  comes  through  confidence  in  both  the  person  and 
the  cause  that  keep  us  waiting. 

Must  we  have  patience  when  the  enemy  exhausts  our 
strength  in  the  evil  day ;  when  he  keeps  us  on  the  alert  in 
the  late  hours  of  the  night  by  his  roaring  voice  around  the 


HOW    CAN    WE   GLORIFY   GOD?  295 

camp,  scarcely  allowing  us  to  renew  our  strength  by  restful 
sleep  during  perhaps  forty  long  temptation  days  and  nights  ? 
Yes,  patience. 

When  the  inquisition  puts  on  the  thumb- screws  or  gets  the 
stake  ready  for  the  fiery  trial  of  false  accusation  ?  Patience 
even  then.  When  the  "unbearable"  faults  of  others  wear 
you  out  or  the  needle  pricks  of  petty  jealousy  make  you  feel 
like  being  "compassed  about  by  bees"  ?     Even  then. 

Satan  may  try  us  to  the  utmost  in  open  battle,  we  may  be 
wrongfully  assaulted  by  a  dishonest  foe,  or  we  may  be  tor- 
mented by  faults  and  infirmities  of  others,  perhaps  uncon- 
scious to  them — there  is  one  comfort  which  even  the  popular 
language  voices  :  "  It  is  better  to  wear  out  than  to  rust  out," 
how  much  more  that  contained  in  the  Bible  which  tells  us  : 
* '  There  has  no  temptation  taken  you  but  such  as  is  common 
(moderate)  to  man.  God  is  faithful,  who  will  not  suffer  you 
to  be  tempted  above  that  ye  are  able,  but  will  with  the  temp- 
tation also  make  a  way  to  escape,  that  you  may  be  able  to 
bear  it. "     "As  thy  days,  so  shall  thy  strength  be." 

Call  on  patience  for  your  help,  on  the  patience  of  Jesus 
Christ,  our  example  in  all  good  things,  our  strength  and 
patience.  He  will  conquer.  But  patience  helps  us  only 
moment  by  moment.  We  must  not  look  into  the  dark  future 
anxious  to  make  out  the  length  of  our  trial.  Her  steps  are 
small,  and  often  she  just  marks  time,  but  patience  is  Divine. 
The  crown  is  only  won  by  patient  suffering,  enduring  unto 
the  end.  We  all  must  suffer  the  sudden  or  slow  death  of 
martyrdom  if  we  are  members  of  the  Body  of  Christ.  "For 
even  hereunto  were  ye  called." 

Sweet  consolation  for  hours  of  trial  and  pain  is  contained 
in  the  word  :  "If  ye  be  reproached  for  the  name  of  Christ, 
happy  are  ye,  for  the  spirit  of  glory  and  of  God  resteth  upon 


296  FROM   GLORY  TO   GI.ORY. 

you  ;  on  their  part  He  is  evil  spoken  of,  but  on  your  part  He 
is  glorified." 

If  so,  if  we  did  remember  that  the  spirit  of  glory  rests  upon 
us,  it  would  not  be  hard  for  us  to  clap  our  hands  and  sing 
praises  in  the  battle. 

Those  very  pricks  and  brushings,  we  need  them.  It  does  us 
good  to  be  rubbed  the  wrong  way  once  in  a  while  to  bring 
out  the  glory-sparks  of  patience.  The  sharp  instrument  is 
placed  next  to  us  by  the  Master's  hand  to  rub  off  some  angles, 
to  make  us  smooth  and  gentle  by  suffering.  * '  Iron  sharpeneth 
iron."  God  chooseth  His  instruments  for  us  as  we  need 
them  for  being  perfected.  Thus  we  can  welcome  them  as 
coming  from  God.  No  word  can  reach  us  without  His  per- 
mission, no  look  sting  us  apart  from  His  will.  The  weak 
and  the  strong,  the  trying  ones  and  the  tried,  work  together 
for  His  glory. 

' '  We  then  that  are  strong  ought  to  bear  the  infirmities  of 
the  weak,  and  not  to  please  ourselves.  I^et  every  one  of  us 
please  his  neighbor  for  his  good  to  edification.  For  even 
Christ  pleased  not  Himself,  but  as  it  is  written  :  '  The  re- 
proaches of  them  that  reproached  Thee  fell  on  Me.'  For 
whatsoever  things  were  written  aforetime  were  written  for 
our  learning,  that  we  through  patience  and  comfort  of  the 
Scriptures  might  have  hope.  Now  the  God  of  patience  and 
consolation  grant  you  to  be  likeminded  one  toward  another 
according  to  Christ  Jesus,  that  we  may  with  one  mind  and 
one  mouth  glorify  God,  even  the  Father  of  our  Lord  Jesus 
Christ. " 

Patience  in  working  is  perhaps  less  hard  than  patience  in 
suffering  ;  still,  who  has  never  felt  tempted  to  sit  down  by  the 
plough  instead  of  driving  it  on  through  the  rough  ground  ? 
Those  sweatdrops  on  our  brow  are  uncomfortable,  and  looking 
around  there  is  nothing  but  hope  for  us,  no  blessing  to  be 


HOW    CAN    WK    GLOKIFY   GOD?  297 

realized  before  a  long  time,  perhaps  none  at  all  here  on  earth. 
Ploughed  in  hope,  sown  in  hope,  threshed  in  hope,  nothing 
but  hope.  Patience  !  It  is  not  the  question  what  you  or  I 
get  out  of  our  labor,  but  that  the  whole  field  of  the  world  be 
broken  up,  sown  and  watered.  *'No  man  having  put  his 
hand  to  the  plough  and  looking  back  is  fit  for  the  kingdom  of 
God." 

There  are  times  when  we  cannot  help  but  stop  and  wonder 
whether  we  are  in  our  given  place,  on  our  appointed  post, 
because  it  seems  altogether  too  hard,  inadequate  to  our 
strength.  We  dare  not  pull  away  our  shoulder,  but  we  look 
around  perplexed  for  some  one  to  help  us,  and  there  is 
nobody  ;  then  we  look  up  into  the  Master's  face  with  the 
unuttered  thought :  ' *  Hast  Thou  forgotten  me  ?  "  "Be  not 
dismayed  (look  not  around  thee),"  He  says,  and  breathes 
patience,  strength  into  the  fainting  heart,  "for  I  am  thy 
God,  I  will  strengthen  thee,  yea,  I  will  help  thee."  The 
Creator  of  the  ends  of  the  earth  that  fainteth  not  gives  power 
to  the  faint.  Waiting  upon  the  Lord  they  renew  their 
strength,  [they  run,  they  work,  they  toil  in  hope  until  the 
Master  of  the  harvest  calls  them  home. 

While  patience  in  working  means  taking  up  the  yoke 
moment  by  moment,  means  revived  activity,  resistance  against 
unlawful  rest,  patience  in  waiting  whispers  to  the  troubled 
soul  •'  Thy  strength  is  to  sit  still." 

"Oh,  that  I  had  wings  like  a  dove,  for  then  would  I  fly 
away  and  be  at  rest " — and  a  sigh,  half  suppressed,  rises  from 
the  heart  of  him  who  surrounded  by  enemies  has  been  waiting 
so  long,  he  thinks,  for  the  Great  Deliver  to  come. 

A  battle  has  to  be  fought,  a  work  to  be  done,  all  appointed 
by  the  Lord  ;  but  the  definite  order  for  the  start  has  not  yet 
come.  The  impatient  servant,  filled  with  zeal,  has  tarried  so 
long  in  Gilgal,  he  surely  cannot  wait  any  longer,  he  takes 


^gS  F^OM   GI.ORY   TO   GLORY. 

the  arrangements  in  his  hands.     It  cost  King  Saul  his  crown. 

There,  on  the  other  hand,  a  company  of  faithful  disciples 
were  waiting  in  an  upper  room  of  Jerusalem  for  the  promise 
of  the  Father,  obedient  to  the  Master's  command  :  *  *  Tarry 
*  *  *  until  ye  be  endued  with  power  from  on  high."  What  a 
mighty  army  left  that  room  when  ' '  the  day  of  Pentecost  was 
/u/ly  come." 

It  pays  to  wait  on  the  I^ord,  which  means  resting  in  Him  ; 
it  pays  to  wait  for  the  Lord  because  **  He  that  shall  come  will 
come  and  will  not  tarry."  It  is  no  idle  waiting,  but  a  con- 
tinual keeping  ready  for  His  arrival ;  it  means  the  trimming 
of  the  lamp  daily,  the  looking  out  of  the  window  for  the  first 
signs  of  the  approach  of  Him  whom  we  love. 

''Cast  not  away  therefore  your  confidence,  which  hath 
great  recompense  of  reward.  For  ye  have  need  of  patience, 
that  after  ye  have  done  the  will  of  God  ye  might  receive  the 
promise.  For  yet  a  little  while,  and  He  that  shall  come  will 
come  and  will  not  tarry." 

BY  FRUITFULNESS. 

Driving  through  orchards  and  vineyards  our  eye  loves  to 
rest  on  those  trees  whose  boughs  are  laden  with  luxuriant 
fruit  bowed  down  by  its  weight,  calling  for  the  owner  to 
come  and  receive  what  is  his,  what  he  has  sown,  nursed, 
cultivated. 

There  is  one  tree,  the  richest  of  all  in  the  world.  ' '  As  the 
apple  tree  among  the  trees  of  the  wood,  so  is  my  Beloved 
among  the  sons.  I  sat  down  under  His  shadow  with  great 
delight,  and  His  fruit  was  sweet  to  my  taste."  No  life  was 
richer,  no  words  and  deeds  were  sweeter  than  those  of  Jesus. 
Friend  and  foe  admit  it. 

He  lived  such  a  life  as  an  example  for  those  that  would 


HOW   CAN    WE   GLORIFY   GOD  ?  299 

follow  in  His  steps,  over  whom  He  watches  with  tender  care 
to  make  them  fruit-bearing.  He  has  not  planted  us  in  His 
garden  to  leave  us  to  ourselves,  but  "  He  feedeth  among  the 
lilies,"  He  never  forsakes  the  works  of  His  own  hand. 

Patiently  He  walks  among  them,  He  waters  the  drooping 
ones,  prunes  the  bold  shoots,  takes  here  and  there  some 
pleasant  fruit  off  and  delights  in  its  taste.  The  tree  that  does 
not  yield  any  fruit  must  be  cut  down  after  the  years  of  grace 
have  passed  ;  why  should  it  cumber  the  ground  ?  But  His 
eye  rests  with  delight  on  the  fruitful  tree.  His  blessing  sinks 
down  upon  it  like  heavenly  dew,  fraught  with  the  message : 
' '  Bear  fruit  *  *  *  bring  forth  much  fruit  *  *  *  herein  is  My 
Father  glorified  that  ye  bear  much  fruit.' '  '  *  Let  my  Beloved 
come  into  His  garden  and  eat  His  pleasant  fruits  "  is  the 
answer  of  the  happy  tree. 

Fruitfulness  means  the  "  hundredfold." 

It  means  redeeming  the  time.  ''In  the  morning  sow  thy 
seed,  and  in  the  evening  withhold  not  thine  hand." 

It  means  everywhere.  "  Cast  thy  bread  upon  all  waters." 
"  Blessed  are  ye  that  sow  beside  all  waters." 

It  means  for  everybody.  ' '  Ho,  everyone  that  thirsteth, 
come  ye  to  the  waters." 

It  means  fruits  of  any  kind  (page  269).  "  Fruitful  in  every 
good  work, "*' abound  in  every  good  work,"  "communicate 
in  all  good  things." 

The  faithful  servant  that  so  reaches  his  Master's  portals  is 
like  a  harvester  who  with  rejoicing  drives  home  his  team  filled 
with  the  golden  sheaves  of  precious  grain,  "  pressed  down, 
shaken  together,  running  over." 

How  can  we  attain  to  such  fruitfulness  ?  By  the  anointing 
of  the  Holy  Spirit.  The  oil  of  the  Holy  Ghost  makes  rich, 
makes  glad,  makes  beautiful. 

"  Thy  God  hath  anointed  Thee  with  the  oil  of  gladness 


300  FROM  GLORY  TO  GLORY. 

above  Thy  fellows,"  but,  oh,  anoint  us,  our  heads,  our  brains, 
our  will,  our  hands,  our  whole  being,  with  fresh  oil  day  by 
day,  changing  us,  this  poor,  dry  flour,  into  an  oblation  worthy 
to  be  brought  as  a  meat  offering,  fine  flour  mingled  with  oil, 
into  the  presence  of  our  God. 

BY  PEACEFULNESS. 

Peacefulness  is  deeper  than  peace.  It  is  the  fulness  of 
peace  shed  abroad  in  the  heart,  not  only  peace  coming  and 
going,  but  abiding  there  as  in  its  home.  It  is  more  than  rest- 
fulness.  Restfulness  is  satisfied  with  its  own  condition  of 
rest,  peacefulness  reaches  out  for  the  surroundings.  It  tries 
to  make  the  atmosphere  around  fragrant  with  the  savor  of 
peace,  it  desires  that  the  gentle  breeze  may  waft  it  farther  and 
farther.  Peacefulness  is  made  up  of  peace  and  love ;  it  is  love 
endeavoring  to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace,  to  stand  fast  in  one  spirit ;  it  is  love  that  longs  to  carry 
peace  where  there  is  no  peace. 

It  may  mean  harmony  restored  between  man  and  man,  or 
reconciliation  made  between  God  and  a  soul,  or  the  good  tid- 
ings of  peace  carried  into  the  camp  of  almost  despondent 
Israel — whatever  the  sphere  may  be,  those  peacemakers  will 
be  known  as  the  children  of  God,  and  that  does  glorify  the 
Father. 

The  result  of  such  work  will  be  oneness,  the  great  aim  of 
God  in  sending  His  Firstborn  into  the  world.  "  The  glory 
which  Thou  gavest  Me  I  have  given  them,  that  they  may  be 
one  even  as  We  are  one,  I  in  them  and  Thou  in  Me,  that  they 
may  be  made  perfect  in  one,  that  the  world  may  know  that 
Thou  hast  sent  Me." 

Peacefulness  works  by  gentleness.  It  does  not  matter 
whether  Paul  plants  and  Apollos  waters,  whether  the  Metho- 


HOW   CAN   WE   GLORIFY  GOD  ?  3OI 

dist  minister  rouses  the  sinner  out  of  his  sleep  and  the  Pres- 
byterian pastor  receives  him  into  his  fold.  Strife  for  glory 
disturbs  peace  more  than  anything  else.  Peacefulness  cannot 
work  that  way.  Next  to  the  Lord's  gentleness  there  is  no 
picture  more  touching  than  the  one  described  in  I  Thess.  2 : 
7-8 :  "  We  were  gentle  among  you,  even  as  a  nurse  cher- 
ishes her  children  ;  so  being  affectionately  desirous  of  you  we 
were  willing  to  have  imparted  unto  you  not  the  gospel  of  God 
only,  but  also  our  own  souls  because  ye  were  dear  unto  us. " 

Such  love  will  conquer  if  anything  can. 

Can  peacefulness  be  ours  while  on  earth  ?  Not  in  the  high- 
est sense  of  the  word,  which  means  perfect  rest,  joy  and 
felicity  as  enjoyed  in  heaven  when  out  of  the  reach  of  enemies 
to  molest  and  to  disturb.  But  we  can,  we  should,  we  must 
have  it  to  a  certain  extent  while  on  earth. 

Of  all  the  tender  farewell  words  which  we  cherish  as  Jesus ' 
bequest  to  each  of  us  individually,  none  is  sweeter  than  His 
blessing  breathed  upon  His  disciples  in  that  hour  :  *  *  Peace  I 
leave  with  you.  My  peace  I  give  unto  you." 

Surely  we  have  heard  His  "  Peace  unto  you  "  when  in  the 
secret  of  our  room,  in  the  stillness  of  the  Lord's  day,  we  spent 
a  quiet  hour  at  His  feet,  shutting  out  all  thought  of  worldly 
care,  giving  up  thinking  altogether,  just  resting  there  without 
praying.     It  was  "  peace  like  a  river,  "  abundance  of  peace. 

But  that  little  heavenly  world  of  ours  is  only  an  earnest  of 
what  is  going  to  come.  The  week  opens,  we  have  to  take  our 
place  in  the  great  machinery  of  the  social,  political,  ecclesias- 
tical, business  and  family  commotion.  Can  peacefulness  be 
preserved  there  under  all  circumstances  ?  Peace  of  soul,  yes  ; 
outward  peace  not  always.  The  servants  of  God  are  only  too 
often  spoiled  for  the  world  by  their  occasional  isolation  from 
it,  still  they  should  not  become  '  *  peculiar. "  Our  Lord  Him- 
self says  :   "I  pray  not  that  Thou  shouldest  take  them  out  of 


302  FROM  GLORY  TO  GLORY. 

the  world,  but  that  Thou  shouldest  keep  them  from  the  evil." 
Those  different  elements  are  bound  to  clash  without  anyone's 
special  fault  in  the  matter.  '*  Suppose  ye  that  I  am  come  to 
give  peace  on  earth  ?  I  tell  you  nay,  but  rather  division  *  *  -^ 
In  the  world  ye  shall  have  tribulation. "  "  Many  are  the  afflic- 
tions of  the  righteous,"  "all  that  will  live  godly  in  Christ 
Jesus  shall  suffer  persecution."  Add  thereto  the  self-made 
troubles,  and  we  have  more  than  enough  to  disturb  the  peace. 

The  question  is  what  can  be  done  to  live  peaceably  with  all 
men.  First,  we  must  learn  not  to  be  aggravating  to  others 
that  we  may  not  be  the  trouble  makers.  How  far  we  may  go 
in  pleasing  all  men  has  to  be  found  out  by  every  one  individu- 
ally. For  peace'  sake  we  may  sometimes  have  to  break  rules 
(not  public,  though)  and  risk  the  consequences,  but  we  must 
never  sacrifice  our  good  conscience  toward  God. 

Further,  by  the  grace  of  God ,  we  have  to  get  to  the  place 
where  we  are  no  longer  provoked  by  whatsoever. 

Has  trouble  risen  we  should  be  willing  to  forgive  if  asked 
for,  to  forget  unsettled  matters  and  to  *'  let  go  "  the  continued 
annoyances.  ''  Let  your  moderation  (literally  let-goedness) 
be  known  unto  all  men," — very  difficult  sometimes  for  some 
people,  and  yet  it  is  one  of  the  wisest  ordinances  of  the  New 
Testament,  as  self-justification,  the  not-letting  go,  in  most 
cases  widens  the  breach  in  every  direction. 

True  love  for  God  and  man  will,  by  and  by,  guide  our  feet 
into  the  way  of  peace. 

BY  JOYFULNESS. 


Joy  fulness  is  not  simply  joy,  but  its  fulness,  the  abundance 
of  happiness,  not  transient,  brought  on  by  success  or  sur- 
prises, not  the  exhiliration  of  spirit  which  is  roused  by  jovial 


HOW   CAN    WE   GLORII^Y   GOD  ?  303 

fellowship.  Joyfulness  flows  constantly  from  the  spring  that 
is  within  the  heart,  it  is  kept  going  without  any  effort. 

But  we  go  further ;  according  to  the  Scriptures  the  absence 
of  joyfulness  is  sin.  This  does  not  mean  that  we  should 
dance  and  sing  all  the  time.  ' '  For  a  season  "  we  may  be  in 
heaviness  through  manifold  temptations.  God  knoweth  our 
frame,  He  remembereth  that  we  are  dust.  He  does  not  require 
from  us  laughter  when  His  hand  is  heavy  upon  us.  Yet  we 
must  not  remain  there,  but  step  out  of  the  dark  as  soon  as  the 
door  opens  and  let  the  sunshine  in  and — out. 

Whatever  the  trials  be,  there  is  always  much  reason  left  for 
rejoicing.  If  the  redeemed  sinner  did  but  keep  in  mind  the 
place  to  which  his  sin  had  doomed  him,  and  on  the  other  hand 
the  inheritance  set  before  him,  he  could  not  help  but  be  joyful 
in. his  God.  If  he  did  but  go  into  his  battles  armed  with  the  whole 
atmor  of  God  all  the  time,  and  thus  get  victory  over  victory, 
one  shout  of  triumph  would  follow  the  other  so  closely  that 
there  would  be  no  time  left  for  wailing  over  wounds  received. 

If  we  did  but  consider  the  exalted  position  as  a  servant  of  the 
Most  High,  sent  out  by  Him,  we  should  never  complain  over 
the  hardships  of  the  service.  The  master  who  abuses  his 
slaves,  or  does  not  give  the  wages  to  his  servants,  who  is  up- 
braiding, proud  and  unreasonable,  deserves  to  have  sulky, 
dissatisfied,  grumbling  attendants  and  laborers.  But  God, 
who  is  gentle  in  His  ways,  wise  in  His  arrangements,  good 
toward  those  who  have  entered  His  household,  who  not  only 
gives  them  their  promised  wages — i.  e.,  eternal  life — but  also 
makes  them  partners  of  the  inheritance  of  glory,  may  well 
claim  willing  hands,  singing  lips  and  a  praising  heart.  He 
does  not  care  for  other  service.  ' '  Because  thou  servedst  not 
the  Lord  thy  God  with  joyfulness  and  gladness  of  heart  for 
the  abundance  of  all  things,  therefore  shalt  thou  serve  thine 


304  FROM  GLORY  TO  GLORY. 

enemies."     That  should  be  a  solemn  warning  for  each  of  us. 
God  will  relieve  the  unhappy  servant  from  his  duties. 

He  gave  us  the  positive  command  :  '*  Rejoice  in  the  Lord," 
always,  with  joy  unspeakable,  in  everything,  with  those  that 
rejoice.  God's  own  glory  is  involved.  Gloomy  service  does 
not  make  propaganda  for  the  Master.  We  shall  not  attract 
anyone  into  the  vineyard  by  groaning  while  we  dig  the 
ground  or  water  the  lilies.  We  may  frighten  outsiders  into 
heaven  by  showing  them  hell  outside  at  the  end  of  the  road, 
but  that  is  poor  salvation  and  poor  service.  Why  not  live  so 
that  others  run  after  us,  why  not  beam  with  joy  while  we 
can  ? 

Joy  will  give  us  strength  to  do  marvellous  things,  * '  the 
joy  of  the  Lord  is  your  strength."  Can  we  imagine  some 
distressed,  weeping  person  leaping  over  a  wall  ?  See  him 
stand  before  it,  look  up  and  down  and  measure  it,  then 
slowly  gather  up  will  and  courage,  and,  driven  by  **  must," 
make  an  attempt. 

But  there  is  a  young  man,  full  of  life,  of  enterprise  and  self- 
confidence.  The  wall  is  before  him,  he  measures  it  at  a  dis- 
tance, he  runs,  he  takes  it  with  a  bold  leap.  His  eyes  are  all 
sparkling,  and  seem  to  say,  who  will  be  next  ? 

Surely  I.  We  have  that  privilege.  For  His  glory  we 
shall  do  valiantly  with  God.  "  By  Thee  I  have  run  through 
a  troop,  and  by  my  God  I  have  leaped  over  a  wall."  He  did 
gird  me  with  strength.  He  made  my  feet  like  hinds'  feet.  He 
filled  my  mouth  with  laughter  and  my  tongue  with  singing. 

Thus  it  is  not  only  a  command  but  a  privilege  to  glorify 
God  by  joyfulness.  **  Awake  up,  my  glory,  awake  psaltery 
and  harp,  I  myself  will  awake  early  "  to  praise  my  God  with 
a  loud  voice,  to  make  melody  in  my  heart,  while  I  work ;  and 
even  when  I  sleep,  I  shall  have  songs  in  the  night.  When  I 
have  to  go  into  battle  I  will  obey  my  Captain's  orders  and 


HOW   CAN   WE   GLORIFY   GOD  ?  305 

send  the  joyful  sound  ahead.  How  light  is  the  soldier's  step 
to  the  sound  of  martial  music  !  There  is  power  in  it.  Jericho 
fell,  not  by  sword  or  spear,  but  by  the  sound  of  the  trumpets 
and  the  great  shout  of  victory  which  the  people  gave. 

Jehoshaphat  won  the  battle  with  the  few  against  the  multi- 
tude through  music.  He  '*  consulted  with  the  people,  he 
appointed  singers  unto  the  Lord  and  praisers  of  the  beauty  of 
holiness  as  they  went  out  before  the  army  to  say :  *  Praise  the 
lyord,  for  His  mercy  endureth  forever.'  And  when  they 
began  to  sing  and  to  praise  *  *  *  the  Lord  set  ambushments 
against  the  enemies  and  they  were  dead  bodies." 

That  we  could  meet  the  foe  always  with  the  music  band  at 
the  head  of  the  army  !  Satan  hates  the  joyful,  sacred  sound. 
He  cannot  stand  it,  he  runs  away.  How  easily  we  could  get 
the  victory !  Let  us  be  the  happy  musicians  in  the  army  of 
the  Lord.  He  does  provide  the  instruments  ;  all  we  have  to 
do  is  to  yield  our  hearts  and  lips  and  hands,  even  if  the  only 
song  for  some  dreary,  nocturnal  expedition  is  the  monotonous 
strain  "  Yes,  I  ze'/// rejoice,  rejoice  in  the  Lord." 

"  Whoso  ofFereth  praise  glorifieth  God." 

A  HAPPY  LIFE. 

Set  to  music. 

A  happy  life  indeed  I  live 

Close  at  my  Father's  feet. 
His  eye  on  mine  and  mine  on  His, 

Our  hearts  thus  always  meet. 
He  gives  me  all  I  want  and  more 

And  e'en  before  I  ask. 
He'll  open  me  my  new  home's  door 

When  finished  is  my  task. 
Cho. — Happy,  happy,  happy  below ; 

What  will  it  be  when  home  I  go  1 


306  FROM    GI.ORY   TO   GLORY. 

A  happy  life  indeed  I  live 

Close  at  my  Savior's  side, 
As  if  He  were  my  Well-Beloved 

And  I  His  chosen  bride. 
He  is  my  stay  whereon  I  lean 

When  weak  I  feel  and  low  ; 
He  is  my  Friend  who  understands 

When  high  my  raptures  go. 
C^t?.— Happy,  happy,  happy  below ; 

What  will  it  be  when  home  I  go  \ 

A  happy  life  indeed  I  live 

As  by  tlis  Spirit  taught 
I  learn  this  life's  great  lesson  now 

That  God  is  all,  I  nought. 
And  brooding  o'er  me  like  a  bird 

He  feeds  His  little  one 
With  bread  of  life,  with  water  fresh 

As  da3's  go,  one  by  one. 
CAo. — Happy,  happy,  happy  below  ; 

What  will  it  be  when  home  I  go  ! 

A  happy  life  indeed  I  live — 

O  stranger,  won't  you  try  ? 
Say,  Father  dear,  take  back  Thy  child, 

l/ove  me  and  draw  me  nigh. 
Say,  Jesus  Christ,  now  wash  me  white, 

For  me,  me  Thou  hast  died. 
Say,  Holy  Spirit,  while  I  walk 

Be  Thou  my  strength,  my  Guide. 
CAo. — Happy,  happy,  happy  below  ; 

What  will  it  be  when  home  we  go  ! 


HOW   CAN   WE   GLORIFY   GOD  ?  3O7 

BY  EVERY  GOOD  WORK— A  WALK  IN  LOVE. 

' '  Glorify  God  in  your  spirit  and  in  your  body  which  are 
God's."  Is  there  anything  left  to  be  ours  ?  It  comprises  our 
whole  life  of  thought,  word  and  deed,  our  positive  actions  and 
passive  attitude. 

At  table  we  can  glorify  God  by  more  than  simply  saying 
grace.  We  should  eat  for  the  purpose  of  nourishing  the  body 
which  is  the  temple  of  the  Lord.  If  we  allow  it  to  go  to  ruin 
by  negligence  or  fanatical  abstinence  we  sin,  because  we  may 
bring  upon  ourselves  a  condition  of  weakness  liable  to  be  the 
cause  of  spiritual  decay  and  faiiluTe—mens  sana  in  corpore  sano. 
If,  therefore,  the  regulation  of  our  meals  is  under  our  control 
we  shall  eat  enough  to  gain  and  maintain  sufficient  strength  ; 
we  shall  avoid  all  that  disagrees  with  our  constitution  though 
our  palate  may  crave  it  ;  we  shall  stop  when  we  are  satisfied 
so  as  not  to  infringe  on  the  liberty  of  our  mind  which  can  be 
fettered  with  the  chains  of  intemperance  ;  we  shall  eat  slowly 
because  gluttonness  and  undue  haste  are  unworthy  of  a  child 
of  God ;  on  the  other  hand,  we  shall  not  spend  hours  over  our 
meals,  as  time  is  too  precious  to  be  wasted  in  idle  talk. 

"Whether,  therefore,  ye  eat  or  drink  or  whatsoever  ye  do, 
do  all  to  the  glory  of  God. " 

We  can  glorify  God  in  sleeping.  Sleep  is  a  gift  of  God,  no 
waste  of  time  ;  the  law  of  nature  requires  it.  We  should  be 
careful  as  to  the  things  which  we  allow  to  interfere  with  our 
sleep.  If  they  pertain  to  the  kingdom  of  God  and  we  are 
called  to  a  Nicodemus  conversation  or  a  Paul's  talk  until  mid- 
night or  any  service  He  may  require,  He  will  make  up  for  it, 
our  bodies  are  His  instruments  and  He  will  keep  them  in  good 
shape.  But  it  is  a  question  whether  all  Christian  night  work 
is  bidden  by  the  Master,  to  say  nothing  of  busy  needles  on 
fancy  work,  of  novels,  chats,  lounging  in  rockers. 


308  FROM    GLORY    TO    GT.ORY. 

It  is  a  happy  life  when  our  Master  has  taken  control  of  our 
lying  down  and  rising.  "He  wakeneth  morning  by  morn- 
ing, "  He  will  call  us  if  we  ask  Him  so  to  do. 

"  Glorify  God  in  your  spirit"  is  the  command,  but  have  we 
control  over  our  spirit?  Yes,  to  a  certain  extent  everyone 
that  is  in  his  right  mind,  whose  intellectual  and  will  powers 
are  not  paralyzed  by  intemperance  or  fettered  by  sickness  and 
physical  weakness,  is  able,  should  be  able,  according  to  all 
laws  of  civilization,  to  govern  his  spirit,  to  keep  it  from  flaring 
up,  from  meditating  on  vengeance,  from  allowing  ambition  to 
plan  schemes  at  other  people's  expense. 

The  spirit  of  jealousy,  pride,  uncleanliness,  greediness, 
slumber  (laziness),  the  perverse  spirit,  are  according  to  the 
Scriptures  the  characteristics  of  a  fool,  as  they  conceal  very 
poorly  the  dynamite  of  destruction  which  they  contain,,  and 
invariably  bring  just  retribution  upon  the  sinner.  A  sensible 
person  would  naturally  be  expected  to  keep  his  spirit  free 
from  such  outgrowth  of  evil  spirit,  and  every  sound  mind 
possesses  this  power  to  a  certain  extent.  But  that  does  not 
yet  glorify  God.  When  doubt  or  grievous  trials  labor  on  our 
mind  to  bring  it  in  bondage,  and  then  the  Spirit  comes  to  our 
rescue,  when  replacing  the  spirit  of  fear  by  the  spirit  of  adop- 
tion He  makes  us  to  stammer  like  a  little  frightened  child, 
"Abba,  Father,"  with  absolute  faith  in  the  invariableness  of 
our  God  that  cannot  change,  and  with  perfect  trust  in  His 
love  that  will  not  try  us  above  what  we  can  bear — then  God  is 
glorified  in  our  spirit. 

When  Paul  and  Silas,  their  bodies  torn  by  the  many  stripes 
from  the  jailer's  hand,  refused  admission  to  a  spirit  of  bitter- 
ness or  dismay  and  sang  praises  unto  God  in  the  prison,  in  the 
stocks,  God  was  glorified  by  their  joyful  spirit. 

When  the  dumb  spirit  that  never  had  a  word  for  God, 
never  dared  to  let  out  what  was  in  the  heart,  learns  to  give 


HOW   CAN    WE   GI.ORIFY   GOD  ?  309 

God  the  glory  in  good  and  evil  days,  to  testify  to  His  al/ness 
in  places  where  it  would  naturally  be  hard  to  mention  Him 
and  His  name,  the  faithful  spirit  receives  the  testimony  "well 
done  "  from  the  throne  of  glory. 

When  lack  of  common  sense  has  revealed  the  natural  condi- 
tion of  mind,  and  then  the  spirit  of  knowledge  and  under- 
standing takes  possession  of  that  same  mind  and  makes  it 
wise,  approved  of  God  and  man,  the  Source  of  wisdom  is 
glorified. 

"  Glorify  God  *  *  *  in  your  body."  People  as  a  rule  have 
the  idea  that  their  bodies  are  their  own,  that  they  can  do  with 
them  what  they  like,  that  they  have  even  the  right  to  cut 
that  thread  of  life  which  they  did  not  make  themselves,  but 
which  was  spun  by  God  to  be  lived  out  as  long  as  He  pleases. 
The  day  of  judgment  will  reveal  whether  they  were  right  or 
wrong  in  so  doing. 

As  to  the  children  of  God  the  Bible  says  '  *  your  spirit  and 
body  are  God's."  Then  I  can  use  my  eyes,  my  ears,  my 
hands,  my  feet  only  in  harmony  with  His  purpose. 

My  eyes  were  not  given  me  to  behold,  as  Eve  did,  the  fruit 
* '  pleasant  to  the  eyes,"  fruit  all  right  in  itself,  but  not  for  me, 
luxuries,  books,  whatever  it  may  be  ;  not  to  pry,  as  some  do, 
out  of  mere  curiosity,  into  the  secrets  of  certain  mission  fields, 
of  Chinatown,  etc.  ;  not  to  torture  a  victim,  in  his  guilt  and 
anguish,  by  rejoicing  over  his  capture  in  a  trap. 

My  ears  were  not  given  that  I  should  listen  to  foolish  talk- 
ing and  jesting  '*  which  are  not  convenient,"  nor  to  be  pricked 
so  as  to  be  "  filled  with  hearing  "  which  has  to  seek  an  outlet 
by  the  way  of  the  tongue. 

And  that  dreadful  tongue,  that  little  member  so  unrul5^  so 
lively,  which  is  able  to  set  on  fire  the  **  wheel  of  nature,"  on 
fire  of  hell — can  we  glorify  God  with  our  tongue  ?  Perhaps 
best  by  silence,  a  sad  testimony.     That  it  is  hard  is  corrobo- 


3IO  FROM  GLORY  TO  GLORY. 

rated  by  the  Bible.  "If  any  man  offend  not  in  word,  the 
same  is  a  perfect  man."  All  of  us  have  to  hand  it  over  daily 
to  our  Creator  that  He  may  keep  what  He  made,  keep  it  from 
being  misused  by  its  owner,  keep  it  for  His  use.  A  child  of 
God  will  not  yield  it  consciously  to  backbiting,  lying,  boast- 
ing, because  ' '  this  wisdom  descendeth  not  from  above,  but  is 
earthly,  sensual,  devilish."  A  so-called  slip  of  the  tongue, 
though,  easily  occurring  in  self-defense,  may  do  the  same 
harm.     "  Death  and  life  are  in  the  power  of  the  tongue." 

The  tongue  of  the  just  is  as  choice  silver,  the  tongue  of  the 
wise  is  health,  a  wholesome  tongue  is  a  tree  of  life,  a  soft 
tongue  breaketh  the  bone. 

Such  grace,  grace  as  it  was  poured  into  Jesus'  lips,  should 
be  ours  to  glorify  God  by  life  and  in  the  hour  of  death. 

There  are  some  whose  bodies  our  Savior  claims  as  His  spe- 
cial property  to  show  forth  in  them  and  through  them  His 
unabated  power  and  His  willingness  to  heal  by  His  direct 
touch  ;  to  prove  that  *  *  Himself  took  our  infirmities  and  bare 
our  sicknesses,"  that  deliverance  from  physical  pain  is 
included  in  the  atonement  (with  perhaps  the  exception  of 
fractures,  as  it  is  written  '*  a  bone  of  Him  shall  not  be  bro- 
ken "),  that  it  is  there  for  whosoever  will. 

If  Jesus  thus  claims  you  or  me  as  members  of  His  Body 
we  ought  to  yield  at  any  cost,  and  we  shall  do  it  willingly  as 
we  love  Him.  At  any  cost — it  is  not  only  a  privilege;  not 
the  being  exempted  from  sufferings  by  immediate  relief — He 
often  tarries ;  not  the  saving  of  a  doctor's  bill ;  not  the  exalt- 
ing consciousness  of  being  attended  to  by  the  Physician  of  the 
world  and  have  Him  always  near.  It  is  at  the  same  time  an 
act  of  obedience — a  holy  duty— a  living  sacrifice  (note  the 
contrast  in  those  two  words  and  its  deep  meaning),  which  is 
not  made  without  cost.     It  means   the  being  prepared  for 


HOW   CAN    WE   GLORIFY   GOD?  3II 

trials,  the  carrying  about  a  weak  body — ''My  strength  is 
made  perfect  in  weakness  ' ' — it  means  suffering  without  the 
soothing  sympathy  of  human  help ;  it  often  means  ridicule  or 
the  honest  reproof  from  our  dearest  friends,  the  being  made  a 
stumbling  block  and  a  laughing  stock  to  many. 

It  is  bitter-sweet,  and  we  should  be  extremely  careful  in 
urging  others  to  follow.  If  persuaded  by  man  they  will  not 
stand  a  fiery  trial.  The  Master  will  call  and  that  not  with  an 
uncertain  sound.  And  when  the  hour  cotpes  that  we  have  to 
* '  set  our  house  in  order  "  He  may,  in  that  last  sickness,  send 
us  one  of  the  human  angels,  who  have  their  God- given  place 
on  earth,  gently  to  carry  the  frail  tabernacle  through  Jordan's 
river — ' '  Glorify  God  in  your  spirit  and  in  your  body  which 
are  God's." 

The  question  is  often  raised,  and  not  only  by  baby-Chris- 
tians :  '  •  Do  you  think  it  is  right  for  me  to  do  this  or  that  ?  " 
The  very  wavering  of  the  mind  is  generally  the  Spirit's  warn- 
ing ;  it  is  always  safe  to  give  it  the  benefit  of  the  doubt.  Sel- 
dom can  one  man  answer  for  another.  We  should  take  our 
doubts  directly  to  the  Counsellor  and  be  instructed  by  Him. 
Those  who  are  sincere  will  have  little  trouble  in  getting  a  def- 
inite answer. 

One  question  decides  all  my  scruples :  Can  I  do  it  for  Jesus  ? 
With  Him  I  have  done  many  things  before.  There  was  a 
time  I  took  Him  with  me  to  many  places  where  I  do  not  go 
any  more.  Preparing  for  a  dancing  party,  though  utterly 
unaware  of  the  frivolity  and  vice  often  connected  with  it  in 
our  days,  I  had  a  vague  feeling  of  danger  which  made  me  ask 
Jesus  to  go  with  me  to  keep  me.  Peace  came  over  me,  I 
went  with  His  permission,  though  not  sent  by  Him.  Could  I 
do  that  now  ? 

May  I  go  to  a  concert  ?     Music  is  elevating.     Our  whole 


312  FROM  GLORY  TO  GLORY. 

nature  is  thrilled  by  the  sweet  strains  of  the  violin,  swelled  by 
the  powerful  harmony  of  a  sonata.  A  musical  soul  responds 
to  the  sublime  and  beautiful,  God  has  planted  such  chords 
from  Paradise  into  the  one  or  other  breast.  Is  it  wrong  for 
them  to  vibrate  as  the  waves  of  music  strike  them  ?  How 
could  it  be?  But — is  there  time  for  me  now  to  listen  to  what 
soon  I  can  hear  magnified  in  heaven  while  the  trumpet  is  put 
in  my  hand  to  sound  the  warning  to  a  careless  world  ? 

How  can  we  glorify  God  ?  By  all  that  we  can  do  for  Jesus. 
Therefore  let  us  run  and  do,  only  not  before  Him.  So  many 
are  out  in  the  mission  fields  who  were  expected  by  the  Master 
to  cook  the  meals  at  home  or  to  keep  the  bank  accounts  and 
to  give  the  field  workers  their  wages. 

Running  before  the  Lord  in  His  service  does  not  do  Him 
any  good,  and,  as  He  cannot  bless  where  He  has  not  sent,  some 
calamity  must  befall  the  impatient  servant  sooner  or  later ;  the 
work  will  be  marred  and  the  Master  dishonored  before  the 
world. 

Nor  is  it  immaterial  to  God  when  we  do  His  work,  whether 
we  get  up  late  or  early  ;  whether  we  go  to  bed  when  sent  or 
linger  over  the  time.  It  is  of  no  small  consequence  whether 
we  write  a  letter  to-day  or  to-morrow — or  not  at  all ;  He  will 
"hold  my  right  hand  "  only  at  a  certain  hour  which  He  has 
chosen.  It  is  not  unimportant  to  which  church  I  go  to  wor- 
ship on  a  certain  Sunday  morning ;  whether  I  go  to  a  prayer 
meeting  or  read  a  book  ;  whether  I  go  shopping  or  bake  my 
bread ;  whether  I  chat  with  my  neighbor  or  seek  a  talk  with 
Him.  Unless  I  follow  His  directions,  which  often  are  simple 
common  sense,  my  place  somewhere  will  be  empty  and  I  shall 
be  out  of  place  where  I  am. 

All  must  fit  into  God 's  plan  which  He  makes  for  the  whole 
universe  day  by  day.  We  can  upset  it,  He  will  overrule,  but 
we  lose  the  blessing. 


HOW    CAN   WK   GI.ORIFY   GOD?  313 

A  "walk  witli  God  "  in  the  world  results  in  a  "walk  in 
love."  In  order  to  live  it  and  thereby  to  glorify  God  three 
conditions  have  to  be  met :  there  must  be  love  in  the  heart, 
surroundings  to  receive  it  and  opportunities  for  pouring  it  out. 

As  the  ocean  heaves  and  breathes  under  the  surface  appar- 
ently at  rest,  so  the  heart  full  of  love.  There  is  not  any  pic- 
ture more  telling  of  the  love  of  God  than  the  deep  blue  waters 
way  out  in  the  sea  ;  no  waves,  no  foam,  nothing  but  the  path 
of  ripples  made  by  the  steamer  that  soon  closes  up  at  a  distance; 
the  graceful  gulls  taking  a  short  rest  on  the  rocking  bosom  of 
the  deep  ;  a  jolly  dolphin  jumping  through  the  air  ;  a  whale 
playing  the  fountain ;  the  golden  sunlight  by  day  time,  the 
silvery  stream  of  the  moon  by  night  imbuing  the  whole  with 
glory,  the  glory  of  rest,  of  beauty,  of  grandeur. 

Those  currents  of  life  and  action  way  down  in  the  depth 
cannot  be  chained  or  stifled.  They  come  and  go,  up  and 
down,  laboring  to  break  through  the  surface  to  throw  their 
treasures  on  the  shore.  I^ove  is  life,  love  is  active,  love 
swells  the  heart  till  it  bursts  and  grants  an  opening  for  that 
live-  power  within.  Love  floods  the  mind  with  thoughts > 
ideas,  hopes,  aspirations  ;  love  fills  the  hand  with  gifts ;  love 
speeds  the  feet  to  pour  them  where  they  go.  Love  when  pro- 
voked to  action  is  in  pain  until  her  abundance  is  emptied. 
Sometimes  Love  is  inspirited  by  her  twin  sister  Gratitude,  who 
loves  to  dream  of  what  was  done  and  to  rest  in  remem- 
brances of  the  past.  Both  have  one  Father  in  common,  the 
God  of  love. 

Though  gratitude  should  be  natural  to  the  human  heart,  it 
is  rare  in  this  world.  Planted  into  the  child  when  born  from 
above,  it  cannot  help  but  grow  and  blossom  for  God  and  man. 
There  is  absolutely  no  merit  in  thankfulness,  while  its  absence 
is  sin.     "  Be  ye  thankful,"  says  the  Word. 

Love  seeks  to  please ;  worldly  love  does  the  same,  but  with 


314  FROM  GLORY  TO  GLORY. 

the  object  in  view  of  obtaining  favor,  love,  esteem  in  return. 
That  is  where  human  love  differs  from  this  love  so  mysterious 
to  us  who  possess  it  and  incomprehensible  to  those  who  do 
not  have  it. 

There  are  two  kinds  of  human  love  :  the  one  is  legitimate 
and  precious,  including  the  love  for  the  one^  which  seeks  to 
obtain  love  by  showing  love,  and  there  is  nothing  wrong 
about  it  when  in  its  proper  place,  it  is  natural ;  the  other  is 
sinful,  no  need  to  dwell  on  it,  it  craves  and  obtains  without 
loving. 

Compassion — so-called  charity,  benevolent  without  expect- 
ing any  reward — and  love  are  not  substantially  the  same  ;  the 
former  cannot  here  come  under  consideration.  Unselfish  love 
is  not  in  man,  and  when  found  in  man  is  of  Divine  source. 

This  love  seeks  to  please,  even  to  the  extent  of  withholding 
evidences  of  love  or  gratitude  where  they  are  not  welcome, 
which  human  love  cannot  do  in  the  same  way  without  resent- 
ing. The  latter,  w^hen  stepped  on,  may  roll  itself  up  like  a 
porcupine,  with  its  sharp  prickles,  and  woe  to  them  that  dare 
to  touch  it  thereafter  ;  the  love  of  God  within  a  soul  when 
touched  by  a  cold  hand  is  like  the  "bleeding  heart,"  those 
little  pink  flowers  with  the  white  tear  drop  hanging  from  the 
drooping  head,  uncrushed  it  lives,  but  weeping. 

That  love's  aim  is  to  make  life  pleasant  to  others,  to  break 
the  thorns  off  the  roses  as  far  as  the  hand  can  reach,  to 
beautify  life's  "musts "and  needs,  to  "provoke  each  other 
by  love." 

There  is  a  button  with  St.  Joseph's  picture  on  it,  a  small 
saint  amulet.  A  little  boy  found  it  and  gave  it.  Should  I 
have  said,  "Oh,  no,  I  am. not  a  Catholic."  Was  not  truth 
bound  to  say  so  ?  But  truth  would  have  wounded  that  heart 
though  it  belonged  only  to  a  printer's  little  messenger  boy. 
Probably  he  knew  no  one  else  who  would  take  an  interest  in 


HOW   CAN    WK    GLORIFY    GOD?  315 

such  things.  Many  a  rich  souvenir  may  have  to  be  dropped, 
like  ballast  out  of  the  rising  balloon,  but  this  little  amulet  shall 
go  on  to  tell  its  sweet  story  of  love. 

Only  by  experience  we  learn  the  art  of  loving. 

It  is  a  wonderful  gift  to  receive  love  from  God  for  God,  and 
love  from  God  for  the  world.  We  cannot  love  Him  in  our 
own  strength.  By  His  Spirit  we  are  taught  how  to  pour  the 
treasure  store  of  our  changed  hearts  at  His  feet.  But  those 
rapturous  delights  of  adoration,  my  cup  that  ''runneth  over," 
my  heart  that  "  boileth  (or  bubbleth)  up  a  good  matter,"  is  of 
no  profit  to  anybody  but  myself. 

We  need  visible  objects  to  manifest  the  love  of  God  shed 
abroad  in  our  hearts. 

If  we  were  individually  shut  up  on  islands  a  walk  with  God 
would  be  possible,  but  not  a  walk  in  love.  In  His  grace  God 
provided  such  opportunities  by  placing  us  in  the  midst  of  a 
multitude — it  is  amazing  how  we  let  them  slip. 

There  are,  first  of  all,  the  family  groups  which  allow  a  free, 
unhindered  outpouring  of  all  kind  of  love  toward  the  members 
of  that  sacred  tie,  a  privilege  denied  to  the  solitary  ones. 

But  God  has  not  bereft  them  altogether  of  the  joys  of  love. 
He  instituted  through  our  Lord  Jesus  Christ  groups.  He 
placed  "the  solitary  in  families"  there  to  love.  Right  in  the 
center  He  spread  the  table,  the  meal  of  love,  around  which 
they  should  gather  and  learn  how  to  love  from  Him  who  loved 
us  so  much  that  He  laid  down  His  life  for  us.  The  partaking 
of  the  Lord's  supper,  though  fraught  with  blessings  for  soul 
and  body,  is  not  so  much  intended  for  our  individual  benefit 
as  for  the  glory  of  Jesus.  The  memory  of  sovereigns,  heroes, 
artists  is  celebrated  by  the  world  from  time  to  time — should 
we  not,  all  who  love  Him,  show  forth  His  death,  the  act  of 
greatest  love  ever  witnessed  by  the  world,  "  till  He  come  ?  " 

The  blessing  of  the  church  homes  is  so  little  appreciated 


3l6  FROM  GLORY  TO  GLORY. 

because  it  is  not  rightly  understood.  Let  us  here  make  the 
proper  distinction  between  the  Church  and  the  church  homey 
the  universal  purpose  and  the  individual  blessing.  The 
Church  was  established  ' '  to  make  all  men  see  what  is  the  fel- 
lowship of  the  mystery  "  (i.  e.,  we  Gentiles  being  admitted  to 
the  commonwealth  of  Israel)  ' '  which  from  the  beginning  of 
the  world  hath  been  hid  in  God  *  *  *  to  the  intent  that  now 
unto  the  principalities  and  powers  in  heavenly  places  "(angels 
and  demons)  might  be  made  known  by  the  Church  the  manifold 
wisdom  of  God."  That  makes  it  every  Christian's  duty  not 
to  "  separate  themselves  *  *  *  having  not  the  Spirit,"  ''for- 
saking the  assembling, ' '  but  to  take  his  place  in  the  estab- 
lished ecclesiastical  bodies,  as  God  will  lead,  to  glorify  Jesus 
before  the  world.  This  distinguishes  the  churches  from  the 
synagogues  whose  aim,  too,  it  is  to  glorify  God,  but  not  Jesus. 
The  church  home  is  for  the  individual,  it  is  the  place  which 
invites  him  to  come  and  practice  love,  to  make  the  life  of 
those  grouped  together  happy — that  is  the  privilege  of  church 
life.  We  should  endeavor  to  make  it  such  as  long  as  there  is 
time  and  room  for  it  on  earth.  What  a  happy  greeting  it 
ought  to  be  when  members  of  the  different  groups  and  denom- 
inations meet  here  and  there  telling  of  the  welfare  of  their 
families  instead  of  nicknaming  each  other  and  casting  stones 
while  passing  by! 


A  man  is  kneeling  in  the  lonely  prison  cell  in  Rome.  His 
heart,  filled  with  the  love  of  God,  wide  open  to  send  forth  its 
power,  pours  out  a  prayer  in  language  fervent  and  sublime  : 

"  For  this  cause  I  bow  my  knees  unto  the  Father  of  our 
Lord  Jesus  Christ,  *  *  *  that  He  would  grant  you,  according 
to  the  riches  of  His  glory,  to  be  strengthened  with  might  by 
His  spirit  in  the  inner  man  ;  that  Christ  may  dwell  in  your 


HOW    CAN   WE   GLORIFY   GOD?  317 

hearts  by  faith  ;  that  ye,  being  rooted  and  grounded  in  love, 
may  be  able  to  comprehend  with  all  saints  what  is  the 
breadth,  and  length,  and  depth,  and  height ;  and  to  know  the 
love  of  Christ,  which  passeth  knowledge,  that  ye  might  be 
filled  with  all  the  fullness  of  God. " 

That  is  growth,  that  means  being  changed  from  glory  to 
glory. 

BY  GROWTH,  OR  CHANGED  FROM  GLORY 
TO  GLORY. 

No  advance  is  possible  for  satisfied  minds.  Without  hun- 
ger and  thirst  there  is  no  growth,  no  promotion  without  law- 
ful ambition,  and  no  progress  without  a  stimulus.  A 
wonderful  goal  is  set  up  before  us  —  to  become  conformed 
to  the  image  of  the  Son  of  God.  Though  far  from  the  mark, 
we  have  to  make  for  it,  we  may  not  rest  until  we  have  ad- 
vanced "into  a  man  of  full  growth,  into  a  measure  of  stature 
of  the  fullness  of  the  Christ,  that  we  may  no  longer  be 
infants,  billow-tossed  and  shifted  round,  *  *  *  but,  pursuing 
truth  in  love,  may  grow  into  Him  in  all  things  who  is  the 
Head,  Christ." 

The  artist  has  the  object  of  his  work  all  the  time  before  his 
eyes.  He  considers  it  carefully,  its  outlines,  colors,  charac- 
teristics ;  he  continually  compares  his  imitation  with  the  orig- 
inal, he  erases  and  improves,  he  adds  and  beautifies  stroke  by 
stroke,  that  he  may  turn  out  a  perfect  copy  of  his  ideal. 

We  cannot  thus  copy  the  life  of  Jesus.  The  image  of  the 
Son  of  God  cannot  be  painted  upon  us  nor  by  us.  Our  in- 
ward part,  our  heart  with  all  the  little  nooks  and  corners,  has 
to  be  laid  open,  and  there,  as  on  a  photographer's  plate,  the 
likeness  of  Jesus  has  to  be  burnt  into  it  by  the  sunbeams  of 
glory  in  order  to  shine  through  this  mortal  flesh,  to  tell  the 


3l8  FROM  GLORY  TO  GLORY. 

world  of  the  choice  of  our  ideal.  That  image  cannot  be 
imprinted,  unless  the  plate  is  exposed  to  receive  it,  free  from 
any  other  impressions,  undisturbed  and  long  enough  to  take 
it  fully  in.  There  are  no  snapshots  and  no  flashlights  in  that 
atelier,  it  is  slow,  steady  work,  only  finished  when  the  heart 
beats  its  last  and  folds  up  to  be  unfolded  again  in  the  day  of 
the  manifestation  of  the  sons  of  God. 

Too  often  a  caricature  is  developed  on  that  plate  because 
the  heart  was  not  open  all  the  time ;  it  shut  up  and  opened 
again  or  turned  to  other  ideals,  idols,  between  times,  their 
imprint  being  mixed  with  the  holy  person  of  Jesus. 

"  We  all,  with  open  face  reflecting  as  in  a  glass  the  glory 
of  the  Lord,  are  changed  into  the  same  image  from  glory  to 
glory. "  We  can  easily  see  that  in  order  to  be  so  changed  we 
must  fulfill  certain  conditions.  To  appear  Christlike  we 
must  be  Christlike.  We  can  only  be  Christlike  when  He  has 
perfect  control  of  our  being.  We  must  let  Him  enter  and 
live  and  work  in  our  hearts,  and  He  can  only  dwell  there  if 
we  let  Him  empty  us. 

We  shall  consider  in  the  following  order  the  conditions 
required  for  the  obtaining  of  the  prize — i.  e.,  to  reflect  the 
glory  of  God:  i.  Seeking  for  the  glory  of  God;  2.  the 
right  attitude  ;  3.  absolute  calm  ;  4.  apart  with  God  ;  5.  with 
uplifted  face;  6.  uninterruptedly — abiding;  7.  with  open 
face — reflecting  glory. 

SEEKING  FOR  THE  GLORY  OF  GOD. 

A  distinction  has  to  be  made  between  seeking  to  see  the 
glory  of  God  and  seeking  for  the  glory  of  God  to  be  mani- 
fested by  us.  The  first  may  seem  selfish — to  have  it  all  to 
ourselves,  to  revel  in  heavenly  delights — but  we  are  author- 
ized by  the  Word  of  God  and  encouraged  by  Moses'  example 


HOW   CAN   WE   GLORIFY   GOD?  319 

to  have  such  holy  desire  pure  and  undefiled.  Herod,  anxious 
to  see  Jesus  exhibit  His  supernatural  power,  was  not  only 
disappointed  but  rebuked  by  our  Lord's  silence.  Moses' 
request,  **Show  me  Thy  glory,"  was  prompted  by  nobler 
aspirations,  and  therefore  granted.  His  whole  life  from  the 
time  he  had  been  called  into  service  had  been  spent  in  glorify- 
ing God.  He  had  magnified  Him  in  the  sight  of  the  people, 
and  in  the  hour  when  God  (spoken  in  human  ways)  had  lost 
courage  to  lead  rebellious  Israel  on,  Moses  pleaded  with  Him 
for  His  own  glory's  sake  to  finish  the  work  He  had  under- 
taken. His  longing  to  see  the  glory  of  God  was  but  the 
natural  outcome  of  having  tasted  it. 

Why  should  we  not  ask  to  see  Him  ?  Having  partaken  of 
the  Word  of  God  and  of  many  blessings  of  the  Holy  Spirit, 
such  a  hunger  and  thirst  for  the  revelation  of  the  glory  of 
God  may  be  instilled  into  us. 

' '  Covet  earnestly  the  best  gifts. "  After  having  seen  the 
glory  of  God,  His  servants  will  be  better  able  to  reflect  it  in 
their  lives.  But  self-seeking  people  are  not  admitted  into  the 
presence  of  His  glory,  nor  does  God  allow  anyone  to  bring  a 
mirror  with  him  to  watch  how  his  face  is  being  changed. 
There  are  Christians,  though,  who  practice  "leading  in 
prayer"  before  a  looking-glass,  others  study  how  to  "pray 
beautifully." 

Esther,  when  about  to  approach  the  throne  of  the  king, 
was  not  allowed  to  put  on  ornaments  of  her  own  choosing  ; 
only  what  the  king's  chamberlain  appointed  was  bound  to 
obtain  favor. 

To  be  admitted  to  the  throne  of  glory  we  must  be  decked 
with  ornaments  by  the  hands  of  His  own  Son,  the  beauty  of 
the  Lord  must  be  upon  us.  Meekness  and  humility  must 
take  the  place  of  self.  We  have  to  be  emptied  in  order  to  be 
filled.     That  is  the  Holy  Spirit's  work,  yet  there  is  a  part  for 


320  FROM  GLORY  TO  GLORY. 

US  to  do.     The  Israelites  longed  for  water,  God  promised  it, 
but  the  princes  had  to  dig  the  well  for  it. 

Three  kings  and  their  armies  were  languishing  for  water. 
They  expected  the  blessing  from  above,  but  the  direction 
given  unto  them  was :  "Make  this  valley  full  of  ditches." 
The  water  came  and  the  country  was  filled  with  it  because  of 
the  ditches  that  had  been  made. 

A  widow  cried  for  blessings.  * '  Go  borrow  empty  vessels," 
was  Elisha's  answer. 

Hunger  and  thirst  for  the  glory  of  God  are  the  spades 
which  will  dig  ditches  in  the  ground  of  our  souls  so  as  to  pre- 
serve of  the  flood  when  it  comes  all  we  can  hold.  Empty  of 
self  to  be  filled  with  God,  that  prepares  for  admission  to  the 
throne  of  glory. 

THE  RIGHT  ATTITUDE. 

Nothing  is  of  greater  importance  in  the  operation  of  reflect- 
ing than  the  attitude  of  the  reflector  to  the  subject  under  con- 
sideration, and  vice  versa. 

If  we  wish  to  have  our  face  reflected  in  the  mirror  we  must 
take  our  stand  in  front  of  it,  not  to  the  right,  not  to  the  left. 
The  prism  exhibits  the  colors  of  the  sunbeam  only  when 
found  in  the  wave  line.  A  lens  can  but  difi'use  the  rays  that 
strike  it.  The  concave  mirror  can  only  concentrate  and  in- 
tensify the  picture  of  an  object  which  is  exposed  to  the  focus 
of  the  reflector.  So  the  glory  of  God  cannot  be  reflected  by 
everybody  at  any  time  under  all  circumstances. 

Crossing  the  Irish  Sea  I  was  standing  on  deck  of  the 
steamer  looking  into  the  calm  water,  while  my  thoughts  were 
deeply  engaged  in  a  battle  with  Satan  who  was  trying  to 
make  me  doubt  God's  faithfulness  on  a  certain  line.  Sud- 
denly there  appeared  in  the  water  the  most  beautiful  glowing 


HOW    CAN   WK   GLORIFY   GOD?  32 1 

rainbow  I  had  ever  seen,  very  small,  but  wonderfully  distinct. 
The  screw  made  a  hollow  in  the  water,  and  there  it  was  in 
that  concavity.  I  pointed  it  out  to  a  friend,  she  called  her 
husband,  all  the  passengers  came  to  see  it,  finally  the  captain. 
To  them  it  was  a  phenomenon,  for  me  there  was  written  in 
that  little  water  cave  "  I  am  faithful  that  promised." 

Three  conditions  made  the  appearance  of  the  rainbow  in 
that  place  possible.  First,  the  ship  was  traveling  in  the 
direction  of  the  sun.  Second,  she  was  in  movement,  not 
stopping  on  her  journey.  Third,  it  was  the  right  hour  when 
the  rays  of  the  almost  setting  sun  struck  the  surface  of  the 
little  cavity  in  such  an  angle  as  to  produce  the  prismatic 
colors. 

Thus  the  revelation  of  the  glory  of  God  in  human  beings 
depends,  too,  on  the  attitude  of  our  boat  toward  the  Sun. 
We  must  travel  on  the  sun  line,  there  must  be  life  in  us 
enough  to  keep  it  going,  and  we  must  be  in  such  an  inclina- 
tion toward  Him  as  to  receive  the  rays  and  reflect  the  glory 
colors.  "In  the  dust,"  that  is  the  motto  of  the  glory  seeker. 
* '  Moses  made  haste,  bowed  his  head  toward  the  earth  and 
worshiped."  "Woe  is  me,  for  I  am  undone, "  cried  Isaiah 
when  he  saw  His  glory.  Ezekiel  testifies  :  "  When  I  saw  it 
I  fell  on  my  face  "  ;  also  John  :  ' '  When  I  saw  Him  I  fell  at 
His  feet  as  dead." 

But  we  are  not  afraid,  says  the  one  or  other  of  our  dispen- 
sation who  presumes  to  have  absolute  boldness  in  approach- 
ing the  throne.  Boldness  without  reverence  is  presumption, 
even  in  our  dispensation.  Was  not  John  the  disciple  whom 
Jesus  loved?  There  was  certainly  no  slavish  fear  in  him, 
yet  he  was  overcome  with  awe  when  he  saw  His  holiness. 
Those  who  have  never  been  made  speechless  in  the  presence 
of  God  may  have  been  to  the  throne  of  grace,  but  not  to  the 
seat  of  glory. 


322  FROM   GLORY   TO   GI.ORY. 

A  glimpse  of  the  glory  of  the  Lord  cannot  be  obtained  by- 
self- mortification,  by  kneeling  on  peas  and  beans  ;  on  the 
other  hand,  it  will  not  be  gained  by  those  who  take  their 
ease  on  pillows  or  in  rockers.  The  earnest  desire  to  see  the 
glory  will  teach  us  the  right  attitude. 

ABSOLUTE  CALM  BEFORE  THE  LORD. 

The  place  of  holiness  cannot  be  disturbed  by  restlessness. 
We  are  kept  waiting  in  the  ante-chamber  till  we  have  attained 
to  perfect  calm.  We  know  how  hard  it  is  to  concentrate  our 
thoughts  on  Him  on  whom  we  wish  to  wait.  Sometimes  it 
seems  absolutely  impossible. 

How  can  we  become  "silent  unto  the  Lord?"  Simply 
shutting  our  lips  will  not  do  as  we  know.  Our  thoughts  will 
soon  stroll  over  the  whole  country.  We  find  ourselves 
dealing  with  people's  wrongs  done  to  us ;  kitchen  or  business 
remind  us  of  something  that  should  be  done,  only  to  be 
crowded  out  by  a  new  hat,  a  pair  of  gloves  or  other  trifles. 

Friends,  when  such  thoughts  rush  upon  us  in  the  holiest 
hours  of  yearning  for  the  presence  of  God  we  should  rejoice, 
because  they  are  most  sure  indications  that  we  are  within 
reach  of  our  desire.  We  can  give  Satan  no  greater  pleasure 
than  to  get  up  from  our  knees,  as  he  tries  to  make  us  believe 
that  something  must  be  wrong,  that  it  is  useless  to  wait  any 
longer  that  day. 

What  we  should  do  is  to  call  out  unto  the  Lord  :  **  I  will 
not  let  Thee  go  except  Thou  bless  me. "  We  have  to  make 
up  our  mind,  we  have  to  will,  to  break  promptly  and  decid- 
edly away  from  the  suggestions  made  to  us.  Then  the  Holy 
Spirit  steps  in  to  help  us.  He  who  raised  Christ  from  the 
dead  will  be  able  to  cast  down  imaginations  and  to  bring  into 
captivity  every  thought.     How  quickly  everything  then  dis- 


HOW   CAN    WE    GLORIFY  GOD?  323 

appears!  Past  work  and  future  labor,  present  cares,  hopes, 
fears  and  woes,  all  sink  into  the  crepuscule  of  nothingness  ; 
but  one  bright  spot  appears,  first  faint,  thank  God,  else  we 
should  never  learn  the  blessedness  of  waiting  which  then 
begins — the  waiting  on,  no  longer  for,  the  Lord. 

*  *  My  soul,  wait  thou  only  upon  God,  for  my  expectation  is 
from  Him  *  *  *  In  God  is  my  salvation  and  my  glory. " 

How  to  wait  on  the  lyord  we  may  learn  from  the  cherubim 
who  returning  from  work  fell  down  to  worship  Him  that  was 
on  the  throne.  "They  let  down  their  wings,"  those  wings 
still  fluttering  with  joy  over  the  accomplished  service  and 
vibrating  in  expectation  of  more  to  follow.  We  cannot  get 
our  wings  down  in  our  own  strength,  but  the  Holy  Spirit, 
when  asked,  will  fold  them  up  with  His  gentle  hand,  and  the 
Spirit-dove  hovering  over  us  will  speak  peace,  perfect  peace, 
to  our  soul. 

'  *  In  waiting  I  waited  for  the  lyord  and  He  inclined 
unto  me." 

APART  WITH  GOD. 

Is  it  lack  of  spirituality  if  sometimes  we  are  overwhelmed 
with  the  desire  to  have  lived  when  our  Lord  was  on  earth ;  to 
have  enjoyed  the  hours  apart  with  Jesus,  as  Mary  did,  at  His 
feet ;  to  have  been  one  of  the  privileged  beings  whom  He  took 
apart  with  Himself  to  a  high  mountain  to  let  them  see  the 
glory  hidden  in  Him ;  to  have  been  one  of  the  number  of  dis- 
ciples whom  He  taught  ''  privately  "  lessons  of  faith  and  the 
principles  of  humility  by  gently  reproving  them  for  their 
faulty  ways  ?  His  tender  care  appears  so  sweet  when  He  pre- 
pared a  green  pasture  for  the  twelve  returning  from  their  first 
missionary  journey  :  * '  Come  ye  yourselves  apart  into  a  desert 
(abandoned)  place  and   rest  a  while;"  there  to  empty  their 


324  FROM  GLORY  TO  GLORY. 

hearts  so  full  of  joy  into  the  great  God-heart  of  the  Son  of 
Man.  An  indefinable  charm  has  been  left  in  the  Holy  Land 
by  the  footprints  of  our  Sublime  Master ;  what  must  His 
bodily  presence  have  been  to  those  who  loved  Him  !  No,  our 
yearnings  to  see  Him  in  the  flesh  are  justified  by  Jesus'  own 
words :  * '  Blessed  are  the  eyes  which  see  the  things  which  ye 
see ;  many  prophets  and  kings  have  desired  to  see  those 
things  which  ye  see  and  to  hear  those  things  which  ye  hear. " 
While  now  we  know  Him  only  after  the  Spirit — a  day  will 
come  and  we  shall  see  Him  face  to  face. 

One  hour  apart  with  Him  in  spirit  now  is  a  foretaste  of  the 
delights  of  eternity.  Apart  with  Him,  else  we  cannot  see 
His  glory,  no,  not  in  the  merry  crowd  nor  in  the  congrega- 
tion of  the  saints. 

Apart  with  God  does  not  only  mean  separate  from  the  worldy 
the  latter  has  to  precede  the  first.  "The  Lord  has  set  apart 
him  that  is  godly  for  Himself."  How  could  we  then  live  as 
if  we  were  not  set  apart,  dancing  with  the  world,  fooling 
away  His  time  by  jesting  and  chatting,  baseball,  playcards, 
tennis-rackets  in  our  hands  instead  of  the  shield  of  faith  and 
the  sword  of  the  Word  to  fight  in  the  battles  of  the  Lord. 
Not  that  we  should  go  out  of  the  world  into  convents,  or 
make  our  homes  such,  nor  consider  ourselves  holier  than 
others  ;  but  we  should  be  distinguished  by  the  Divine  descent 
of  the  inner  man,  to  attract  others  by  lovable,  courteous,  holy 
conduct  to  the  place  of  "  separateness  unto  God." 

While  on  the  one  hand  some  go  too  far  in  exclusiveness, 
others  do  not  step  out  boldly  enough,  they  will  never  reach  the 
secret  place  of  the  Most  High.  Apart  with  God  can  only 
refer  to  hours  or  days,  while  our  whole  life  has  to  be  separated 
— i.  e.,  consecrated  unto  Him.  Even  our  Lord  while  on 
earth  withdrew  only  for  a  longer  or  shorter  recess  to  be  apart 
with  God. 


HOW  CAN   WE    GLORIFY  GOD?  325 

When  the  enthusiastic  crowd,  having  tasted  the  wonder- 
bread,  wanted  to  make  Him  king  before  His  time  had  come, 
He  constrained  the  disciples  to  go  before  Him  in  the  ship. 
He  had  to  be  alone  with  His  Father,  apart  in  a  mountain . 
Was  it  to  be  strengthened  so  that  He  might  be  firm  in  refus- 
ing the  crown  without  the  cross  ?  In  the  fourth  watch  of  the 
night  only  He  rejoined  His  disciples  reflecting  the  glory  with 
which  He  was  imbued  by  prayer. 

Jacob  was  "  left  alone  "  by  his  wife,  children,  servants  be- 
fore he  saw  God  face  to  face.  We,  too,  must  be  left  alone  by 
friend  and  foe.  It  will  be  comparatively  easy  to  go  apart 
from  our  friends.  If  they  know  the  reason  they  will  leave  us 
because  they  love  us.     Not  so  our  enemies. 

Satan  will  try  to  spoil  that  holy  hour,  he  likes  to  follow  us 
into  the  ante-chamber.  But  determined  to  be  apart  with 
God,  we  get  the  victor j'^  by  the  Spirit's  help.  We  call  on  the 
name  of  the  L/ord,  our  strong  tower.  We  * '  run  into  it  and 
are  set  aloft."  That  name  is  our  elevator  which  takes  us 
right  up  to  the  "  Pavilion  of  God."  A  pavilion  is  generally 
not  made  of  brick  and  stone ;  it  is  an  airy  structure,  permitting 
light  and  air  to  enter  profusely.  It  breathes  nature,  freedom. 
The  Israelites  were  allowed  to  feast  in  such  booths  or  pavil- 
ions seven  days  a  year.  There  is  enough  secrecy  to  be  hidden 
from  the  eye  of  curiosity,  there  is  liberty  enough  for  eye  and 
ear  to  observe.  The  Pavilion  of  God  is  described  in  the  i8th 
Psalm  :  '  *  His  Pavilion  round  about  Him  are  dark  waters  and 
thick  clouds  in  the  skies."  It  looks  very  gloomy  at  the  first 
glance,  but  what  material  would  be  more  appropriate  to  form 
the  walls  of  the  Pavilion  of  God  ? 

Clouds  are  nothing,  so  to  say,  you  can  walk  through  them. 
It  suggests  the  nature  of  God  that  cannot  be  limited  as  to 
space. 

A  picture  of  majestic  beauty  are  dark  clouds  with  glory 


326  FROM  GLORY  TO  GLORY. 

behind.  Every  one  of  them  is  bordered  with  a  scarlet  hem, 
the  darkness  is  tinted  with  purple  and  crimson.  There  dwells 
the  Lord  on  the  rock  that  is  higher  than  I.  There  Satan  can- 
not follow,  since  he  who  once  was  Lucifer,  the  anointed  cover- 
ing cherub,  lost  his  privilege  of  admittance  by  his  pride. 
In  that  Pavilion  on  the  mountain  above  the  heights  of  the 
clouds,  paved  with  stones  of  fire,  he  once  walked  up  and  down 
with  tabrets  and  pipes  singing  praises  to  God.  But  instead  of 
serving  he  wanted  to  reign  and  to  exalt  his  throne  above  the 
stars  of  God.     "  O  Lucifer,  how  art  thou  fallen  !  " 

But  we  are  risen  ;  through  Christ,  the  Son  of  God,  we  have 
access  to  that  sacred  place.  "For  in  time  of  trouble  He  shall 
hide  me  in  His  Pavilion  ;  in  the  secret  of  His  tabernacle  shall 
He  hide  me,  He  shall  set  me  up  upon  a  rock." 

That  is  the  shadow  of  the  Almighty  whereunder  I  would 
abide.  Kept  as  the  apple  of  His  eye,  what  shall  I  fear  under 
the  cover  of  His  wings  ?  Who  can  touch  a  chicken  while 
its  mother's  protecting  wings  are  spread  over  it  to  keep  it  from 
all  harm?  And  what  comfort  there,  what  warmth  of  life, 
of  love  !  David  knew  of  what  he  sang  :  ' '  How  excellent  is 
Thy  lovingkindness,  O  God  !  Therefore  the  children  of  man 
put  their  trust  under  the  shadow  of  Thy  wings.  Yea,  in  the 
shadow  of  Thy  wings  will  I  make  my  refuge ;  in  the  shadow 
of  Thy  wings  will  I  rejoice. " 

There  is  rest,  there  is  peace,  there  is  joy.  He  shall  cover 
me  with  His  feathers  and  under  His  wings  shall  I  trust. 

Art  thou  ready,  O  my  soul,  to  enter  into  the  beauty  of  holi- 
ness, spell-bound  while  standing  on  the  threshold  ? — Earth 
disappears,  its  pleasures  fade  away. 

"  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek 
after — to  behold  the  beauty  of  the  Lord." 


HOW    CAN    WE   GI.ORIFY   GOD?  327 

WITH  UPLIFTED  FACE. 

"  Oh,  send  out  Thy  light  and  Thy  truth,  let  them  lead  me, 
let  them  bring  me  unto  Thy  holy  hill.  Then  will  I  go  unto 
the  altar  of  God,  unto  God,  my  exceeding  joy.  Yea,  on  the 
harp  will  I  praise  Thee,  O  God,  my  God." 

Joyful  expectation  !  Our  eyes  are  no  longer  turned  toward 
the  ground  as  in  the  ante-chamber,  we  are  allowed  to  behold. 

•'Unto  Thee  do  I  lift  up  mine  eyes,  O  Thou  that  dwellest 
in  the  heavens."  We  shall  behold,  but  we  must  fix  our  eyes 
on  one  point,  looking  ^wsiy  from — unto ;  away  from  self,  from 
privilege,  from  time  ;  away  from  surroundings,  longing,  hope ; 
away  from  things  temporal,  from  everything — unto  Jesus  in 
glory.  We  must  lay  aside  every  weight,  all  holy  ambition, 
all  lawful  requests ;  we  must  look,  not  pray.  Then  shall  we 
be  lost  in  rapture,  lost  in  Him. 

Thus  we  are  exposed  to  the  rays  of  Divine  glory,  no  clouds 
between  except  the  teardrops  of  joy  and  adoration. 

The  countenance  of  God  beams  with  love,  with  grace,  with 
delight,  with  purity,  with  holiness.  Its  rays  are  not  glaring, 
they  do  not  hurt,  however  long  we  look.  The  light  of  His 
countenance  is  the  health  of  mine.  It  changes  the  weather- 
beaten,  sun-burnt  complexion  into  fairness ;  it  smoothes  the 
wrinkles  and  furrows  of  old  age  and  grief ;  it  casts  a  Divine 
glow  over  the  whole  being. 

''Lord,  lift  up  the  light  of  Thy  countenance  upon  us,"  we 
want  to  be  all  fair,  all  beauty  for  Thee.  Thy  love  alone  can 
make  us  rich  and  change  us  into  Thine  own  image  from 
glory  to  glory. 

UNINTERRUPTEDLY— ABIDING. 

A  knock  at  the  door  and  I  am  on  my  knees  ;  must  I  rise 
and  open  ?     No  rules  can  be  laid  down.     There  are  cases 


328  FROM  GLORY  TO  GLORY. 

which  require  immediate  attention  even  during  the  hour  of 
private  or  family  worship.  But  when  we  start  out  like  Moses 
for  '  *  the  top  of  the  mountain ' '  we  certainly  can  and  must 
make  arrangements  and  let  others  know  that  we  have  gone 
for  an  indefinite  time  and  that  we  cannot  be  reached  until  we 
return.  If  so  provided  for,  an  occasional  knock  at  the  door 
can  remain  unheeded.  If  God  wants  us  on  the  mountain  top 
He  cannot  expect  us  to  be  "  in  the  camp  "  at  the  same  time. 

The  call  for  a  meal  may  come,  but  there  will  be  no  response 
either  from  us  or  in  us.  The  nobles  of  Israel  went  up  with 
Moses  half-way,  they  saw  God,  but  they  did  eat  and  drink — 
they  never  got  higher.  While  Moses  was  called  upward  step 
by  step,  lingering  six  days  in  the  ante-chamber  waiting  there 
for  a  further  call,  we  see  the  others  go  down  against  direct 
instructions  and  soon  after  eat  and  drink  and  play  around  a 
calf. 

But  Moses  entered  *'  into  the  midst  of  the  cloud,"  the  Pav- 
ilion of  God,  and  was  there  without  food  forty  days  and  nights. 

In  how  far  the  practice  of  fasting  has  its  place  in  the  New 
Testament  dispensation  is  hard  to  say.  The  law  of  liberty 
must  dictate  what  to  do.  It  is  sanctioned  by  the  Lord  Jesus 
through  His  own  example,  which  abstinence,  in  as  far  as  the 
forty  days  in  the  wilderness  are  concerned,  was  not  required 
by  the  Mosaic  law  ;  further  by  His  instructions  as  to  the  prof- 
itableness'of  fasting  and  the  necessity  of  abstinence  from  food, 
to  be  filled  with  prayer,  with  the  power  of  God  for  some 
special  service. 

We  know  also  from  the  writings  of  the  apostles  that  they 
believed  in  the  blessings  of  fasting  and  practiced  it.  Saul 
having  seen  the  glory  of  the  Lord  on  the  way  to  Damascus 
did  not  care  for  earthly  food  for  three  days. 

Five  prophets  and  teachers  at  Antioch  united  in  fasting  *  *  to 
minister  to  the  Lord,"  to  hear  what  He  had  to  say. 


HOW   CAN   WE   GLORIFY   GOD  ?  329 

But  under  no  circumstances  should  we  imitate  anyone  else 
in  this  matter  or  submit  to  human  laws.  Our  constitution  may 
not  allow  nor  God  require  it  from  us.  Still,  if  we  have  only 
the  choice  between  our  spiritual  or  material  morning  food, 
we  shall  know  what  to  choose. 

The  sacred  hour  must  come  to  a  close.  Time  still  sways  its 
sceptre  with  an  inflexible  hand.  God  loves  to  see  us  rest  at 
His  feet  and  adore  Him,  but  soon  we  hear  Him  whisper :  "  It 
is  enough,  child,  go  down  and  show  that  you  have  been  with 
Jesus. ' ' 

The  descent  from  the  top  of  the  mountain  begins.  Shall 
we  not  lose  some  of  the  brightness  before  we  meet  those  whom 
we  had  left  behind  ?  Most  assuredly  if  we  worry  about  it,  if 
we  are  at  all  conscious  of  "  any  beauty  of  the  I^ord  upon  us,"" 
or  if  we  think  what  Moses  did  not  think :  *  *  What  will  the 
people  say  when  they  hear  that  I  had  such  a  feast  up  there  \ 
Will  they  not  be  envious  !  If  they  were  as  I  am,  obedient 
and  good,  they  could  have  it,  too.  Who  knows  in  what  con- 
dition I  shall  find  them.  Last  time  when  I  came  down  they 
had  made  that  calf,  and  I  had  to  destroy  it,  to  punish  them 
and  to  reconcile  them  to  God.  They  may  have  done  worse 
this  time,  as  I  was  absent  so  long." 

Moses  had  no  time  for  such  a  talk  with  self,  he  was  abiding 
where  he  had  been — i.  e.,  with  God.  He  was  studying  those 
precious  words  in  his  hands  taught  by  the  love  of  God,  teach- 
ing love  toward  Him  and  fellow-man,  the  royal  law.  Glory 
was  shining  out  of  those  tables,  the  first  written  Word  of  God, 
and  Moses'  face  looking  into  it  went  on  shining. 

When  we  leave  our  place  of  worship  we,  too,  are  entrusted 
with  a  law  which  we  should  carry  down  as  we  return  to  our 
world,  the  law  of  Christ,  of  love.    Keeping  it  before  us  all  the 


r, 


urnvh^siTY 


330  FROM  GLORY  TO  GLORY. 

time  we  continue  to  look  into  glory  and  are  being  filled  with 
it  instead  of  losing  any. 

To  abide  in  the  Word  is  the  last  and  most  important  condi- 
tion for  reflecting  the  glory  of  God. 

Involuntarily  our  thoughts  turn  to  the  Vine-chapter.  A 
threefold  abiding  is  taught  there,  abiding  in  the  Word,  in  His 
commandments,  in  His  love,  each  the  result  of  the  preceding 
and  at  the  same  time  its  source,  and  all  the  three  together 
composing  what  is  called  abiding  in  Christ, 

•*  Ye  are  clean  through  the  Word  which  I  have  spoken 
unto  you.  Abide  in  Me."  By  faith  in  the  Word  we  were 
made  members  of  the  Body  of  Christ ;  since  then  we  live  and 
abide  in  Christ.  On  the  other  hand,  Christ  came  to  dwell 
(abide)  in  us ;  faith  keeps  Him  dwelling  there.  We  have  to 
continue  in  the  Word  so  that  the  Word  may  continue  to  work 
in  us.  If  we  lay  it  aside  for  one  day  or  two  we  are  bound  to 
feel  the  effect ;  after  a  short  time  of  neglecting  it  an  estrange- 
ment rises  between  the  Word  and  the  soul ;  what  would  the 
consequence  be  if  we  let  it  go  for  a  whole  year  !  It  would 
slip  from  us  with  all  its  teachings  necessary  for  a  Christ-life. 
Those  who  for  some  reason  or  another  continue  to  read  daily 
in  the  Old  Book  are  being  held  within  the  encircling  arms  of 
God's  grace.  Happy  are  we  if  we  dip  into  that  ocean  day  by 
day  and  let  its  waves  go  over  us  purifying  and  refreshing  our 
souls.  There  is  instruction,  comfort,  encouragement,  edifica- 
tion in  it  for  you  and  me.  But  food  does  not  get  into  us 
without  an  effort  on  our  part  to  take  it.  ' '  Let  that  therefore 
abide  in  you  which  ye  have  heard  from  the  beginning.  If 
that  which  ye  have  heard  from  the  beginning  shall  remain  in 
you  ye  also  shall  continue  in  the  Son  and  in  the  Father." 

Further :  * '  He  that  abideth  in  Me  and  I  in  him  bringeth 
forth  much  fruit. "  Fruit  is  produced  by  the  commandment 
of  love  which  is  the  strength  of  the  vine,  the  very  life  that 


HOW   CAN   WK   GLORIFY   GOD  ?  33 1 

brings  forth  the  buds —  the  walk  in  love.  "  He  that  says  he 
abideth  in  Him  ought  himself  also  so  to  walk  even  as  He 
walked." 

"  He  that  hath  My  commandments  and  keepeth  them,  he 
it  is  that  loveth  Me ;  and  he  that  loveth  Me  shall  be  loved  of 
My  Father,  and  I  will  love  him  *  *  *  continue  ye  in  My 
love,"  that  is  the  next  step.  To  spur  us  the  Master  adds: 
' '  If  ye  abide  in  Me  and  My  words  abide  in  you,  ye  shall  ask 
what  ye  will  and  it  shall  be  done  unto  you."  He  wants  to 
love  us  and  to  bless  us,  and  though  that  love  of  His  never 
changeth,  still  'He  cannot  manifest  it  when  we  grieve  Him. 
It  would  confirm  us  in  our  naturally  evil  ways.  He  has  to 
withhold  the  tokens  of  His  lovingkindness  if  we  do  not  abide 
in  His  commandments. 

'*  Now,  little  children,  abide  in  Him,  that  when  He  shall 
appear  we  may  have  confidence  and  not  be  ashamed  away 
from  before  Him  at  His  coming." 

That  is  a  chain  of  wonderful  links :  God  in  us,  we  in  God ; 
kept  cleansed  if  we  abide  in  the  Word ;  strengthened  by  it  to 
abide  in  the  commandments  ;  loving  Jesus,  therefore  loved  by 
the  Father  ;  abiding  in  His  love  we  are  a  joy  to  our  Master, 
and  our  joy  is  full. 

That  is  the  knowledge  which  we  bring  down  from  the 
mountain  top.  Changed  from  glory  to  glory  we  shall  reflect 
"  as  in  a  glass  "  the  glory  of  the  Lord. 

WITH  OPEN  FACE— REFLECTING  GLORY. 

The  uplifted  face  is  toward  God  while  in  adoration,  the 
open  face  is  for  men  as  we  come  down  to  mingle  with  them 
again. 

**  Not  as  Moses,  who  put  a  veil  over  his  face,"  we  are  told. 


332  FROM  GLORY  TO  GLORY. 

Moses  had  reason  for  so  doing — the  people  fled  from  the  glory 
of  his  face.  Only  those  among  us  who  can  testify  to  the  same 
may  cast  stones  at  him  ;  who  is  the  first  ? 

Besides,  Moses  reflected  Old  Testament  glory — i.  e. ,  holi- 
ness ;  we,  if  we  do  so  at  all,  diffuse  the  glory  of  grace.  There 
is  no  need  for  covering  up  grace — ''with  open  face  reflecting," 
is  the  command. 

But  oh,  the  veils  that  are  put  on,  woven  of  timidity,  self- 
consciousness,  spiritual  pride!  Close  tissues  they  are,  cover- 
ing the  glory  only  too  well. 

First  of  all,  we  have  to  show  our  colors,  everywhere,  at 
any  time,  under  all  circumstances. 

We  do  not  think  of  our  faces  as  we  go  about,  unless  we  are 
conscious  of  some  spot  or  defect  in  them.  As  long  as  we  are 
being  cleansed  by  the  Word,  ' '  the  washing  of  regeneration, " 
we  may  walk  without  thinking  of  ourselves.  He  "  thinketh 
upon  me, "  He  can  make  us  shine. 

A  young  woman,  whose  heart  a  thoughtless  hand  had  cru- 
elly wounded  while  busy  one  early  morning  with  some  needle- 
work of  love,  fled  to  her  room,  there  to  hide  her  woe  from  the 
curious  looks  of  the  domestics  and  to  pour  it  into  Jesus'  sym- 
pathetic heart.  Comforted  and  strengthened  by  His  presence 
which  had  healing  in  its  wings,  she  quickly  returned  to  her 
work.  Descending  the  stairs  she  saw  lyOtte,  the  little  maid, 
shining  the  boots  for  the  family  and  she  nodded  at  her.  With 
eyes  wide  open  the  girl  fell  on  her  knees  and  stretching  out 
her  arms  exclaimed:  "What  have  you  done?" — the  other 
"  wist  not  that  her  face  shone." 

The  joy  over  special  blessings  has  puffed  up  many  a  child 
of  God  as  it  did  King  Hezekiah.  That  is  one  of  Satan's  most 
hidden  traps.  But  if  we  keep  in  mind  that  we  are  absolutely 
nothing  without  His  grace  and  that  the  proud  heart  is  an 
abomination  unto  the  Lord  we  shall  ask  Him,  especially  at 


HOW   CAN   WE   GLORIFY   GOD  ?  333 

times  when  we  may  rightly  expect  cheering  encouragement 
orMangerous  applause,  to  surround  us  with  humility  as  with 
a  wall  of  fire,  to  keep  us  in  the  dust. 

To  be  nothing  but  a  shrine 
For  my  Savior  Friend  Divine, 

Nothing  but  a  vessel  meet, 

Lying  empty  at  His  feet, 
To  be  filled  with  life  and  light. 
To  be  used  by  day,  by  night. 

''Jesus  was  transfigured  before  them,  and  His  face  did  shine 
as  the  sun  and  His  raiment  was  white  as  the  light." 

' '  Moses  wist  not  that  the  skin  of  His  face  shone  while  He 
talked  with  him." 

"  All  that  sat  in  the  council  looking  steadfastly  on  him 
{Stephen)  saw  his  face  as  it  had  been  the  face  of  an  angel. " 

' '  We  all  with  open  face  reflecting  as  in  a  glass  the  glory  of 
the  Lord,  are  changed  into  the  same  image  from  glory  to  glory." 

Let  shine  your  light 
By  day,  by  night. 
With  glory  bright, 

From  faith  to  faith, 
By  "  grace  for  grace," 

From  strength  to  strength, 
From  glory  to  glory. 


BUT  HOW  CAN  WE  ? 

OR 

THE  GRACE  CHAPTER. 

A  glorious  field  lies  open  before  us,  inviting  us  to  run  for 
the  glory  of  God.  Soon  convinced  that  the  race,  although 
compulsory,  is  too  much  for  human  strength,  and  that  God's 
honor  as^well  as  ours  is  implicated  in  any  eventual  failure, 
we  ask  :  "  And  who  is  sufficient  for  these  things  ?" 

**  O  wretched  man  that  I  am  !  I  delight  in  the  law  of  God 
after  the  inward  man.  To  will  is  present  with  me,  but  how 
to  perform  that  which  is  good  I  find  not." 

Across  the  atmosphere  of  heaven's  brightness  there  comes 
the  Savior's  voice,  sweet  and  clear:  "  I^et  not  your  heart  be 
troubled.  Ye  believe  in  God,  believe  also  in  Me.  I  am  the 
Good  Shepherd  and  know  My  sheep.  No  one  is  able  to  pluck 
them  out  of  My  Father's  hand.  Be  of  good  cheer,  I  am  with 
you  alway.  Hold  that  fast  which  thou  hast,  that  no  man  take 
thy  crown." 

Courage,  then  ;  not  that  we  are  sufficient  of  ourselves,  but 
' '  our  sufficiency  is  of  God. " 

As  long  as  we  remain  in  Christ  we  are  "  led  about  by  God 
in  triumph  in  Christ."  Trophies  need  not  worry  as  to  their 
beauty  and  splendor  as  long  as  they  are  included  in  the  tri- 
umphal procession.  The  victor's  honor  is  enhanced  even  by 
the  poor  captive  in  his  train.  If  you  and  I  are  nothing  but 
fettered  slaves  in  Christ's  triumphal  march,  we  may  smile 
through  tears  knowing  that  the  future  is  bright  and  radiant 
and  that  meanwhile  we  can  glorify  Him  as  His  captives 
whose  sorrows  and  afflictions  while  in  chains  He  will  remem- 
ber when  at  home. 


HOW    CAN   WK   GI.ORIFY   GOD  ?  335 

Are  we  able  to  glorify  Him  ?  No,  but  we  are  made  able — 
by  grace. 

Grace,  in  one  sense,  is  hard  on  us — i.  e.,  on  our  old  self;  it 
makes  known  our  nothingness  and  God's  allness,  our  weak- 
ness and  God's  strength.  It  seems  such  a  poor  life — all  the 
way  long  nothing  but  humbling  acknowledgment  of  our  inca- 
pability, asking  for  help  and  giving  thanks  for  being  helped. 

Still,  a  little  child  that  by  some  charm  of  grace  leads  the 
lion  and  the  leopard  is  more  than  the  conqueror  who  subdues 
His  enemies  by  sword  and  flame.  "  We  are  more  than  con- 
querors through  Him  who  loved  us." 

* '  By  the  grace  of  God  I  am  what  I  am.'" 

The  following  may  seem  to  be  a  repetition  of  previous  chap- 
ters. Though  the  same  truth,  it  is  viewed  from  a  different 
standpoint.  We  have  seen  God  working  out  glory,  here  we 
have  grace  doing  that  impossible  work. 

''God  will  give  grace  and  glory  " — glory  by  grace. 

BORN   AGAIN. 

The  grace  of  God  took  us  out  from  the  world  and  '  *  set  us 
apart  for  Himself."  Predestmation  is  grace  that  leads  to  glory 
— '  *  having  predestinated  us  unto  the  sonship  by  Jesus  Christ 
for  Himself  according  to  the  good  pleasure  of  His  will  to  the 
praise  of  the  glory  of  His  graced 

Chosen  in  Christ  by  the  Father  before  the  foundation  of  the 
world,  we  are  drawn  by  Him  toward  Jesus.  The  cords  of 
grace  are  laid  around  us,  and  gently  the  soul  is  lifted  to  the 
cross,  the  place  appointed  for  her  birth.  '*  No  man  can  come 
unto  Me  except  the  Father  which  hath  sent  Me  draw  him." 

"  I  if  I  be  lifted  up  from  the  earth  will  draw  all  unto  Me.  " 
All  those  who  approach  the  cross  drawn   by  the  Father  are 


336  FROM  GLORY  TO  GLORY. 

then  drawn  nearer  by  Jesus  to  the  place  of  death,  there  to  die 
with  Him  unto  sin,  unto  self,  unto  the  world. 

It  is  death  which  prepares  the  new  birth.  ' '  Except  a  corn 
of  wheat  fall  into  the  ground  and  die  it  abideth  alone ;  but  if 
it  die  it  bringeth  forth  much  fruit." 

On  a  lonely  hill  there  rises  a  cross ;  a  human  figure  with 
head  and  body  bruised  and  bleeding  is  hanging  on  it.  One  of 
its  members  bears  my  name.  Written  under  that  vision  I 
read :   "  Reckon  thyself  dead — die  daily." 

"  Can  I  ?  "  asks  the  trembling  soul.  "Yes,  by  My  grace," 
He  whispers.  "  Thy  will  be  done,"  and  my  eyes  close  for  a 
moment  as  if  to  have  it  settled  once  for  all :  "I  reckon  myself 
dead,/(?r  I  am  baptized  into  His  death." 

But  soon  the  air  rings  with  a  diflferent,  a  joyful  sound : 
"  Like  as  Christ  raised  up  by  the  glory  of  the  Father." 

Amazing  is  the  new  vision — the  risen  Christ  in  shining  gar- 
ments, bursting  open  the  gates  of  death,  going  forth  conquer- 
ing and  to  conquer,  the  Glorious  Head  and  the  Glorified 
Body,  and  again  one  of  its  members  bears  my  name. 

It  was  God's  plan  of  grace  to  give  us  His  own  nature,  His 
way  of  thinking,  feeling,  acting.  Adopted  children,  often 
bom  of  depraved  characters,  inherit  traits  which  will  appear 
sooner  or  later.  The  foster  parents  can  but  stand  by,  watch- 
ing, pruning,  cultivating,  unable  to  impart  their  own  nature 
to  these  little  ones. 

But  God  has  prepared  the  new  birth  for  His  children  of 
adoption.  We  are  transplanted,  we  awake  in  heavenly 
places.  Old  things  are  passed  away,  behold,  all  things  are 
become  new.  Old  appetites  are  gone,  new  aspirations  allure 
from  on  high ;  our  affection  turns  from  earthly  to  heavenly 
things ;  our  Bible  is  no  longer  a  book  of  so  many — only  too 
many — pages  between  two  beautiful  covers,  but  a  charm  book 
that  bubbles  over  with  wisdom,  comfort,  hope ;  fear  of  death 


HOW   CAN   WE   GLORIFY   GOD  ?  337 

is  changed  into  a  longing  to  go  home,  still,  time  on  earth 
becomes  very  precious  as  our  responsibility  of  trading  with 
the  given  talent  is  increased  by  knowledge. 

' '  Quickened  together  with  Christ  *  *  *  raised  up  together 
with  Christ  *  *  *  made  sit  together  in  heavenly  places  in 
Christ  Jesus  " — those  are  the  exceeding  riches  of  His  grace. 

BAPTIZED  WITH   THE  HOLY  GHOST. 

The  translation  "  baptized  with  the  Holy  Ghost  "  is  mis- 
leading ;  "baptized — i.  e.,  immersed,  plunged — into  Holy 
Spirit  "is  more  correct.  It  is  not  synonymous  with  water 
baptism — i.  e.,  immersion  into  water.  Both  may  be  contem- 
porary, or  the  one  may  follow  the  other. 

Water  baptism,  immersion  as  well  as  sprinkling,  is  an  out- 
ward act  of  obedience  prompted  by  the  desire  to  confess 
Christ's  death  and  resurrection  publicly,  actually  going 
through  the  symbol  that  God  in  His  grace  provided  for  our 
human  weakness  which  is  helped  by  visible  things.  If  God's 
love  is  so  tender,  let  us  be  charitable,  too,  and  not  condemn 
each  other  for  using  the  one  or  other  way  of  professing  Jesus 
as  our  Savior  and  Friend  before  the  world ;  let  us  not  frown 
at  mothers  with  babes  in  their  arms,  but  rejoice  that  there  is 
still  a  thought  for  Him,  still  love  that  wants  to  give  glory  to 
the  Head  of  the  Household  of  God.  Let  us  keep  in  mind 
that  baptism  in  itself  has  no  saving  power. 

But  the  type  is  only  brought  out  perfectly  in  immersion. 
We  step  into  the  water  grave ;  there  we  are  planted  together 
with  Him  in  the  likeness  of  His  death,  we  are  buried  in  the 
water,  and,  coming  forth,  leaving  behind  the  old  nature,  we 
walk  in  newness  of  life  henceforth  to  live  neither  unto  sin  nor 
to  ourselves,  but  unto  God. 

Thus  water  baptism,  a  type  for  death  and  resurrection,  sig- 


338  FROM    GI.ORY   TO   GLORY. 

nifies  the  same  as  the  new  birth,  though  the  two  are  seldom 
contemporary ;  both  mean  victory  of  life  over  death  with  the 
promise  of  "  life  abundant." 

But  that  is  not  what  is  generally  called  the  baptism  of  the 
Holy  Ghost.  It  is  invisible,  though  its  results  show  forth  in 
after  life. 

Two  terms  are  used  in  regard  to  that  baptism  which  seem 
to  contradict  each  other  :  we  are  "'immersed  into  Holy  Spirit" 
and  also  ''filled  with  Holy  Spirit."  But  a  bottle  is  either  in 
the  water,  lying  in  it,  the  water  surrounding  it,  or  it  is  filled 
with  water — i.  e.,  the  water  inside  surrounded  by  the  bottle. 
Still,  the  solution  of  this  paradox — to  be  immersed  and  fdled 
— is  very  simple.  As  long  as  the  bottle  is  corked  we  have,  of 
course,  the  either — or.  But  open  it,  put  it  into  the  water, 
and  it  will  be  filled  with  and  at  the  same  time  immersed  into 
water. 

The  Spirit  of  God  is  like  an  ocean  of  power,  love,  peace, 
joy,  faithfulness.  Taken  out  of  the  elements  of  the  world  we 
are  immersed  into  that  ocean.  If  our  hearts  are  open,  our 
whole  being  perforated  so  as  to  let  the  Holy  Spirit  fill  us  all 
the  time,  we  are  regenerated  daily. 

Lydia  of  Thyatira,  "whose  heart  the  lyOrd  opened,"  was  not 
only  baptized  in  water,  but  filled  with  Holy  Spirit,  showing  it 
forth  in  that  "love  of  Christ  which  constraineth  "  us  to  do 
the  little  kindly  deeds  of  service  to  others. 

Grace  continues  her  work.  For  some  time  the  baby  lies  in 
the  cradle  and  lives  on  the  milk  that  is  given.  It  breathes,  it 
looks  around,  it  observes — it  lives  ;  but  it  cannot  yet  walk. 
'*  If  we  live  in  the  Spirit  let  us  also  walk  in  the  Spirit, "  says 
grace  encouragingly.  It  puts  the  baby  on  its  feet  and  teaches 
it  to  walk. 

The  eagle  mother  stirs  up  her  nest,  for  her  brood  must  learn 


HOW    CAN    WE   GI.ORIFY   GOD  ?  339 

how  to  fly.  As  long  as  the  young  ones  are  at  ease  they  will 
not  venture  an  outing  high  up  in  the  air. 

Thy  mother  destroys  thy  nest,  little  bird,  and  thy  wings 
have  to  bear  thee  now.  But  soon  they  will  carry  no  more ; 
the  void  below  is  yawning,  no  resting  place  is  in  sight ;  those 
wings  begin  to  flop,  vitality  is  departing — one  more  desperate 
effort,  the  whole  little  body  is  trembling,  and  down  the  eagle 
child  goes — down,  yes, — but  underneath  are  the  everlasting 
arms  of  that  mother.  She  had  foreseen  it  all,  had  measured 
the  exertion  and  poised  her  little  one's  strength.  She  knew 
exactly  when  and  where  the  fainting  would  come  in,  and 
there  she  is,  fluttering  over  it  in  watchful  care,  spreading  her 
wings  when  strength  is  failing  right  under  the  sinking  bird, 
taking  her  child  and  letting  it  rest  on  her  love. 

Wonderful  picture  of  grace.  Carried  from  time  to  time  we 
thus  renew  our  strength  on  those  everlasting  arms,  we  mount 
up  with  wings  of  eagles,  we  run  and  are  not  weary,  we  walk 
and  do  not  faint. 

Grace  will  never  leave  us,  grace  will  ever  keep  us.  Grace 
is  not  only  underneath  to  carry,  but  enters  into  us  to 
**  strengthen  us  with  strength  in  our  soul."  The  bird  has 
learnt  to  fly,  it  reaches  a  tree,  stops  on  its  branch  for  repose ; 
a  feeble  crack  beneath,  the  bough  was  weak  and  tender,  it 
breaks — but  the  bird  does  tremble  no  more,  he  sings ;  how 
is  that  ? — he  knows  he  has  wings. 

To  live  in  the  Spirit  is  something,  to  walk  in  the  Spirit  is 
more  ;  but  to  depend  on  being  led  when  apparently  strong 
and  able  to  choose  the  path  and  run  in  it — that  is  the  greatest  of 
all.  "  As  many  as  are  led  by  the  Spirit  of  God,  they  are  the 
sons  of  God."  To  be  a  man  of  ripe  age,  yet  a  little  child  ;  an 
able  minister,  still  always  at  the  Master's  feet  to  be  taught ; 
in  authority,  j^et  the  servant  of  all ;  a  champion  for  God,  but 


340  FROM  GLORY  TO  GLORY. 

the  heart   loving   and   tender  like    Jonathan's — that  means 
growing  into  the  likeness  of  Jesus  by  grace. 

BAPTIZED  WITH  FIRE. 

The  term  "baptized  with  fire "  is  often  misused.  There  are 
people  whose  spiritual  vitality  is  strangely  mixed  with  car- 
nality. Their  language,  their  actions  have  not  been  placed 
under  the  Holy  Spirit's  control.  Stepping  out  of  their  meet- 
ings one  can  but  feel  pained,  because  such  zeal  does  not  glo- 
rify God  and  is  ridiculed  by  the  world.  They  do  not  hesitate 
to  announce  their  performances  publicly  as  ' '  fireworks  from 
heaven,"  forgetting  the  apostle's  warning  :  "  God  is  not  the 
author  of  tumult  (or  unquietness),  but  of  peace;"  "let  all 
things  be  done  decently  and  in  order;"  "will  they  (unbe- 
lievers) not  say  that  ye  are  mad  ? "  Their  rockets  make 
much  racket  but  vanish  in  the  air — a  vain  show. 

Some  Christians,  baptized  with  fire  according  to  their 
understanding,  consider  it  their  duty  to  denounce  in  fiery 
terms  whatever  they  see  wrong  in  either  the  worldly  or  cleri- 
cal government.  Trying  to  break  up  churches  they  usually 
fish  in  the  dark,  gathering  some  frightened  fugitives  around 
their  own  banner  and  establishing  a  new  church  or  sect. 

There  are  others,  so-called  "great  guns,"  who  shoot  off 
their  messages  with  much  fire.  Hell  and  damnation  are  their 
key-note,  "  unholiness  of  truth  "  fills  their  lips  with  epithets 
which  draw  crowds — to  their  hall,  but  not  to  heaven.  A  ter- 
rible crack,  a  flash,  a  cannon  ball  intended  to  smite  some- 
body's old  man  dead,  stun  for  a  moment  the  whole  crowd  and 
wrap  it  up  in  clouds  of  smoke.  The  splinters  fly  hitting  to 
the  right  and  to  the  left,  and  some  one  is  unpleasantly,  yet 
wholesomely  roused  out  of  sleep.     But  that  is  all. 

There  is  another  class  of  redeemed  sinners  whom  grace 


HOW   CAN   WK    GLORIFY   GOD?  34 1 

would  teach  a  lesson  if  they  had  ears  to  listen.  Pulled  out  of 
the  fire,  saved  in  the  slums  and  prisons,  they  tell  their  story  of 
salvation  with  apparent  delight,  not  sparing  themselves,  but 
at  the  same  time  without  any  shamefacedness.  In  how  far 
such  public  testimonies  are  necessary  so  as  to  encourage 
others  to  go  to  the  Savior  cannot  be  decided  by  man. 

Repentance  and  confession  are  good,  are  indispensable  in 
their  place.  If  a  certain  sin  is  only  known  by  God,  confession 
to  Him  is  all  that  is  needed  ;  if  done  to  individuals  we  have  to 
ask  their  pardon ;  if  witnessed  by  a  group  confession  should 
reach  them  ;  if  sinned  publicly  only  public  acknowledgment 
of  the  wrong  will  atone  for  it.  Once  will  suffice,  though  ; 
then  grace  steps  in  and  covers  up ;  grace  does  not  allow  any 
boasting  in  past  transgressions  at  her  expense. 

All  that  was  not  our  Master's  way  and  teaching.  "  The 
servant  of  the  Lord  must  not  strive,  but  be  gentle  unto  all, 
apt  to  teach,  forbearing,  in  meekness  instructing  those  that 
oppose  themselves. "  "The  Lord  was  not  in  the  fire  "  which 
Elijah  saw,  but  in  the  still,  small  voice  that  followed. 

Nevertheless,  did  not  Jesus  smite,  did  He  not  make  a 
scourge  of  cords  and  drive  them  out  that  sold  in  the  temple  ? 
The  original  text  reads  :  ' '  When  He  had  made  a  scourge  of 
small  cords  He  drove  them  all  out  of  the  temple,  both  the 
sheep  and  the  oxen ,  and  poured  out  the  changers '  money  and 
overthrew  the  tables."  There  is  no  whip  in  His  hand  for  the 
sinner's  back,  but  their  stuff  has  to  go,  and  the  gentle  spirit  of 
Jesus  makes  a  scourge  of  only  small  cords  even  for  the  animals. 

The  question  then  rises  :  What  is  being  baptized  with  fire  ? 
It  is  clear  that  the  Lord  Jesus  had  neither  the  spirit  of  unchar- 
itableness  nor  of  loud  demonstration.  Baptism  of  fire  cannot 
refer  to  what  He  condemns  by  saying  to  the  sons  of  thunder : 
"  Ye  know  not  what  manner  of  spirit  ye  are  of." 


342  FROM   GI.ORY   TO   GI.ORY. 

Still,  Jesus  was  baptized  with  fire  and  came  to  baptize 
with  fire. 

"  I  ata  come  to  send  fire  on  the  earth,  and  what  will  I  if  it 
be  already  kindled  ?  But  I  have  a  baptism  to  be  baptized 
with,  and  how  am  I  straitened  till  it  be  accomplished  !  Sup- 
pose ye  that  I  am  come  to  give  peace  on  earth?  I  tell  you, 
nay;  but  rather  division." 

"  Are  ye  able  to  drink  of  the  cup  that  I  shall  drink  of  and 
to  be  baptized  with  the  baptism  that  I  am  baptized  with  ? 
*  *  *  Ye  shall  drink  indeed  of  My  cup  and  be  baptized  with 
the  baptism  that  I  am  baptized  with. ' ' 

* '  I  (John)  indeed  baptize  you  with  water  *  *  *  He  shall 
baptize  you  with  the  Holy  Ghost  and  with  fire." 

When  Jesus  spoke  those  words  He  had  been  baptized  with 
water  and  with  the  Holy  Spirit  in  the  river  Jordan.  He  still 
expected  the  baptism  with  fire.  At  that  time  He  was  on  the 
way  to  Jerusalem.  "He  went  before  them  and  they  were 
amazed,  and  as  they  followed  they  were  afraid."  He  *' began 
to  tell  them  what  things  should  happen  to  Him." 

He  was  to  drink  the  cup  which  His  Father  would  give 
Him,  which  Peter  tried  to  upset  with  his  sword  in  the  garden 
of  Gethsemane  and  which  has  become  our  cup  of  blessing. 

There  He  was  to  be  baptized,  immersed,  into  the  fiery  trial 
of  sufferings  and  of  death.  He  the  First  as  the  Head,  we,  the 
members  of  His  Body  to  follow  Him,  one  by  one. 

By  His  death — although  making  peace  between  God  and 
man — He  took  away  peace  from  the  earth,  that  false  peace 
which  cannot  inherit  the  kingdom.  There  He  was  made  the 
"stone  of  stumbling  and  a  rock  of  offence;"  "  I  and  the 
children  whom  the  lyord  hath  given  Me  are  for  signs  and  for 
wonders."  The  cross  carries  division  wherever  it  enters. 
That  was  the  fire  which  He  was  to  send  on  earth. 

It  is  not  the  destroying  fire  that  never  shall  be  quenched ; 


HOW   CAN    WE   GLORIFY   GOD  ?  343 

it  is  the  fire  of  God  which  falls  from  heaven  daily,  the  token 
of  His  presence  and  approbation  of  the  offering,  consuming  it 
— i.  e.,  the  bodies  presented  to  Him  as  a  living  sacrifice. 

But,  "  are  ye  able  ?  "  the  Lord  asks ;  "  are  ye  able  *  *  * 
to  be  baptized  with  the  baptism  that  I  am  baptized  with  ?  " 
*' I  am  ready,"  quickly  replies  Peter.  "I  tell  thee,  Peter, 
thou  Shalt  deny  Me,"  are  the  solemn  words  of  Him  who 
knows  our  hearts  better  than  we  do  ourselves. 

The  disciples  had  not  yet  been  baptized  with  the  Holy 
Spirit.  Pentecost  has  to  precede  the  entering  into  the  fiery 
furnace.  By  being  immersed  into  Holy  Spirit  we  are  made 
ready  to  be  baptized  with  fire  ;  then  we  are  able  to  bear  it — 
by  grace — and  by  grace  we  shall  come  forth  like  gold  '  *  tried 
with  fire  *  *  *  found  unto  praise  and  honor  and  glory." 

There  are  times  in  our  lives,  though,  when  temptation 
seems  too  strong  to  be  overcome.  Have  we  never  experienced 
them  ;  never  felt  constrained  like  Luther,  the  hero  of  ' '  faith 
by  grace,"  to  hurl  a  visible  weapon  at  the  enemy;  dare  we 
ridicule  that  inkspot  on  the  walls  of  The  Wartburg  which  has 
witnessed  the  wrestling  of  a  man  with  one  of  the  powers  of 
darkness?  ''By  grace  are  ye  saved,"  being  saved  daily, 
moment  by  moment. 

The  most  perfect  type  of  the  baptism  of  fire  is  set  before  us 
in  the  meat  offering  of  the  morning  and  evening  sacrifice.  It 
consisted  in  flour  mingled  with  oil  and  frankincense.  "  His 
offering  shall  be  fine  flour,  and  he  shall  pour  oil  upon  it  and 
put  frankincense  thereon."  It  was  either  baked  in  the  oven 
or  in  a  fryingpan  or  dried  by  fire,  always  prepared  with  fire, 
then  to  be  fully  burnt  up  on  the  altar  of  the  Lord  for  a  memo- 
rial and  a  sweet  smelling  savor  unto  Him. 

Flour  is  dust,  nothing  but  white  dust,  yet  living  dust  as  it 
gives  life,  therefore  called  the  staff  of  life.  Man  was  made  of 
the  dust  of  the  ground,  unto  dust  does  he  return,  in  fact  he  is 


344  FROM  GLORY  TO  GLORY. 

nothing  but  dust  now :  ' '  Like  as  a  father  pitieth  his  children 
so  the  Lord  pitieth  them  that  fear  Him;  He  knoweth  our 
frame,  He  remembereth  that  we  are  dust." 

Dry  flour  exposed  to  the  heat  of  the  fire  will  burn  raising 
clouds  of  smoke.  Thus  our  unsanctified  bodies  would  not  do 
in  our  Father's  fryingpan.  "  Though  I  give  my  body  to  be 
burnt  and  have  not  love  it  profiteth  me  nothing. ' '  But  when 
the  oil  of  the  Holy  Spirit — i.  e.,  Divine  grace — is  added  by 
our  High  Priest  Jesus  Christ  to  our  mortal  substance  and 
goes  through  it,  anointing  every  particle  of  the  flour  from  the 
brain  down  to  our  feet,  it  makes  us  a  holy  lump  ready  to  be 
tried  by  fire,  a  pleasant  odor. 

Frankincense  had  to  perfume  the  memorial  of  the  Lord. 
It  consisted  in  round  or  oblong  tears  ;  the  most  esteemed  was 
in  drops  formed  each  by  the  union  of  two  tears.  Its  balsamic 
odor  was  only  developed  by  heating.  There  is  no  service 
pleasing  unto  the  Lord  unless  mixed  with  some  drops  of 
heartache  that  have  gone  through  the  fire  of  affliction. 

The  meat  offering  was  not  complete  without  one  more 
ingredient.  No  cereal  food  is  perfect  without  the  supplement 
of  salt.  * '  Every  oblation  of  thy  meat  offering  shalt  thou  sea- 
son with  salt ;  neither  shalt  thou  suffer  the  salt  of  the  cove- 
nant of  thy  God  to  be  lacking  from  thy  meat  offering ;  with 
all  thy  offerings  thou  shalt  offer  salt. " 

In  ancient  times  salt  was  precious,  often  quite  unattainable 
to  large  portions  of  inhabited  communities.  It  was  one  of 
the  chief  articles  of  commerce ;  the  oldest  trade  routes  seem 
to  have  been  created  for  such  traffic.  It  was  looked  upon  as 
a  special  gift  of  the  gods,  and  a  soil  fraught  with  the  blessing 
of  salt  was  considered  a  place  of  peculiar  sanctity  where  pray- 
ers were  readily  answered. 

Salt  was  the  principal  element  of  a  covenant  meal  sealing 
an   agreement   as   sacred   and    inviolable.       "There   is   salt 


HOW   CAN    WK   GI.ORIFY   GOD?  345 

between  us,"  says  the  Arab;  "  untrue  to  salt,"  tbe  Persian. 
A  bond  of  friendship  resulted  from  a  meal  of  bread  and  salt. 
Not  very  long  ago  one  of  cupid's  victims  received  a  letter 
containing  nothing  but  bread  and  salt,  no  word,  no  explana- 
tion ;  by  accepting  the  symbols  of  a  sacred  bond  she  sealed 
the  covenant  of  marriage. 

It  is  easy  to  understand  why  salt  was  chosen  to  be  one  of 
the  elements  of  ' '  the  food  of  offering  made  by  fire  unto  the 
lyord."  While  frankincense  represents  the  worshiper's  willing 
mind,  salt  is  the  "  must  "  that  says,  you  can  no  more  go  back. 
There  are  times  when  the  sight  of  the  fire  makes  us  shrink 
back.  "Father,  I  cannot  step  in."  Pleadingly  He  looks  at 
us  and  points  to  the  salt — it  is  binding.  Adding  it  to  the 
oblation  we  fix  our  eyes  on  those  blessed  hands  which  regu- 
late  the  fire. 

*     *    * 

*' Are  ye  able?"  His  loving  lips  ask  us  again.  "Made 
able  by  Thy  grace,  Lord."  "And  if  able,  are  you  willing — 
'  Peter,  lovest  thou  Me  ?  '  " 

Perhaps  like  Peter  looking  back  to  some  recent  denial  we 
dare  not  answer:  "Yes,  Lord,  I  love  Thee."  Perhaps  feel- 
ing that  our  love  shown  to  Him  is  not  worthy  to  be  called  by 
that  name  we  only  say  :  ' '  Thou  knowest  that  I  am  fond  of 
Thee."  (The  Greek  text  uses  here  two  different  terms,  thus 
bringing  out  the  grades  of  love  for  Jesus.)  *  *  Ar^  thou  fond 
of  Me  ?  "     What  shall  we  answer  ? 

STRENGTHENED— KEPT  BY  GRACE. 

Riches  of  grace !  "By  the  grace  of  God  I  am  what  I  am  " — 
i.  e.,  saved,  justified,  made  a  child  of  God.  Under  grace  we 
are  renewed  day  by  day,  immersed  into  Holy  Spirit,  under 


346  FROM   GLORY   TO   GI.ORY. 

His  discipline,  guidance  and  control.     By  abundant  grace  we 
are  purified  and  preserved  in  the  fire  of  tribulation. 

By  "grace  for  grace"  we  go  from  strength  to  strength. 
Faith  is  developed  into  virtue  to  do  exploits  for  God. 

But  that  is  not  all.  The  best  wine  is  kept  until  the  last. 
Grace  keeps  by  force,  by  the  power  of  love,  when,  after  all, 
the  soul  of  a  child  of  God  is  overcome  by  the  strong  enemy. 

The  following  illustration  may  cover  similar  experiences. 
The  sea  of  pride  of  a  human  heart  has  been  wrought  up  to  its 
highest  pitch  by  a  hurricane  of  circumstances.  The  waves  are 
dashing  against  the  rocky  shore.  Still  the  tempest  goes  on 
lashing  it  with  furious  blasts.  The  rebellious  heart  still  says, 
no.  It  will  not  yield  this  time,  it  will  not  go  through  that 
humiliation,  it  will  not  do  the  work  it  is  told  to  do — no,  no ! 

"  I — want — you — to,"  says  authority  with  aggravating 
emphasis.  Wisdom  is  determined  to  bend  that  will,  in  this 
case  it  has  to  be  done.  "  But  I  won't,"  shouts  the  old 
man.  Strange  to  say,  those  words  while  spoken  are  changed 
by  invisible  interference  into  the  meek  return  "  all 
right,"  followed  by  willing  submission  under  the  mightier 
hand.  Grace  did  it,  nobody  else.  Aaron  cast  gold  into  the 
fire  and  "  there  came  out  this  calf  ;"  here  anger  and  rebellion 
were  thrown  in  and  there  came  out — a  lamb.  No  room  for 
boasting,  no  battle  at  all.  Grace  had  stepped  in  and  putting 
aside  the  unfaithful  soldier  had  taken  his  place  and  conquered 
— why  ?  because  foreseeing  trouble  that  soul  had  been  on  her 
knees  at  the  throne  of  grace  and  prayed :  ' '  Keep  me  this  hour 
from  sin. " 

.  The  God  of  grace  abide th  faithful,  I  need  not  worry,  need 
not  be  at  unrest.  '*  God  is  able  to  keep  that  which  I  have 
committed  unto  Him  against  that  day." 


HOW   CAN   WE    GI.ORIFY    GOD?  347 

KEPT  BY  GRACE. 

Set  to  the  tune  "  Saved  by  Grace,"  by  Geo,  C  Stebbins. 

One  sacred  day,  one  holy  morn 

Arose  with  healing  in  its  wings, 
And  oh,  a  child  by  grace  was  born 

Into  the  home  of  priests  and  kings. 
While  yet  in  Father's  first  embrace 
I  heard  the  song  of  love  and  grace. 

Awake  to  light,  that  child  of  peace 

Was  troubled  by  a  scaring  ghost ; 
The  loving  arms  were  underneath, 

But  all  around  the  hostile  host. 
And  smiling  spake  the  Savior's  face  : 
**  Fear  not,  thou  shalt  be  kept  by  grace." 

God's  loving  promise  has  been  true  ; 

His  grace  sufficient  was  each  day  ; 
His  saving  strength  was  ever  new. 

And  praising  Him  I  love  to  say  : 
**  What  happy  life  beneath  His  face, 
Because  there  /  am  kept  by  grace  ! ' ' 

Thus  bright  and  brighter  beams  the  sky 

The  nearer  draws  that  perfect  day. 
If  I  but  watch  His  watchful  eye 

With  full  assurance  I  can  say  : 
"Praise  God,  I  know  I'll  run  the  race. 
Because  I  shall  be  kept  by  grace." 


\ 


CONCLUSION 


THEREFORE  WE  GLORY. 

He  that  glories  let  him  glory  in  the  Lord.  He  is  the  All  in 
all.  By  Him  we  were  created  and  by  Him  we  are  kept.  We 
glory  in  the  grace  of  our  Lord  Jesus  Christ  by  whom  the 
world  is  crucified  unto  us  and  we  unto  the  world. 

We  glory  in  the  ministry  of  the  cross  entrusted  to  us,  the 
service  into  which  we  were  put  that  we  should  go  forth  and 
shine  for  Him,  little  lights,  bright  lights,  illumined  with  His 
glory. 

We  glory  in  tribulation,  as  only  the  fire  can  make  us  bright 
and  burnished  jewels  for  His  crown. 

We  glory  in  infirmities.  Our  weakness  exalts  His  power, 
our  nothingness  sets  off  His  glory,  our  failure  makes  room  for 
His  grace. 

We  glory  in  raptures,  having  eyes  to  see  beauties  in 
heaven,  ears  to  hear  unspeakable  things,  wings  to  mount  to 
the  regions  above  this  earth,  lips  to  speak  with  tongues 
unto  God. 

Therefore  we  glory. 

TO  HIM  BE  GLORY! 

What  the  angels  sang  on  the  fields  of  Bethlehem,  what  the 
multitude  shouted  at  the  gates  of  Jerusalem,  the  universe  will 
repeat  it  in  the  fulness  of  times  when  the  heights  of  heaven 


CONCLUSION.  349 

and  the  depths  of  the  sea  shall  resound  with  the  eulogy  * '  Glory- 
to  God  in  the  highest  and  on  earth  peace,  good  will  unto 
man." 

Give  unto  the  Lord  the  glory  due  unto  His  name.  Bring 
an  offering  and  come  before  Him.  Worship  the  Lord  in  the 
beauty  of  holiness. 

What  is  His  name  ?  The  Lord,  the  Lord  God,  Merciful 
and  Gracious,  Longsuffering  and  Abundant  in  Goodness  and 
Truth. 

Unto  God  our  Father  be  glory  forever ; 

Unto  the  Father  of  our  Lord  Jesus  Christ  who  is  able  to  do 
exceeding  abundantly  above  all  that  we  can  ask  or  think; 

Unto  our  Father  who  is  in  heaven  ; 

Unto  the  God  of  all  grace  who  hath  called  us  unto  His  eter- 
nal glory  by  Christ  Jesus  ; 

Unto  the  God  of  peace  that  brought  again  from  the  dead  our 
Lord  Jesus,  that  Great  Shepherd  of  the  sheep  ; 

Unto  the  Lord  that  shall  deliver  me  from  every  evil  work 
and  will  preserve  me  unto  His  heavenly  kingdom  ; 

Unto  Him  that  is  able  to  keep  us  from  falling  and  present 
us  faultless  before  the  presence  of  His  glory ; 

Unto  the  King  Eternal,  Immortal,  Invisible,  the  Only  Wise 
God,  be  honor  and 

Glory  Forever  ! 


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BY  THE   SAME  AUTHOR: 

ABRAHAM'S  BLESSING"  (12  Pamphlets) : 

I.  Comfort  Ye  My  People ;  2.  The  Land  and  the  People :  3.  What 
Israel  Says  while  in  Exile;  4.  God's  Message  to  Israel— His  Reason- 
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Message  to  Israel— His  Threatenings  and  Warnings  to  the  Rebels 
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Faithful  Israel  on  the  Way  Home ;  7.  The  Times  of  Refreshing ; 
8.  The  Remnant,  or  Kept  by  Grace;  9.  The  Nations;  10.  God's 
Watchmen  of  Zion;  11.  Israel,  the  Bride  of  Jehovah;  12.  One 
Human  Word. 

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A  CLOVER  LEAF  FROM  THE  FIELDS  OF  SIN." 

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Care  Dempster  Bros.,  Printers, 

35   GLEN   PARK  AVENUE, 
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YC  15616 


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